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An analysis of the messiah figure in ancient literary works, including the Bible and the Dead Sea Scrolls, examines the significance of messianic thought, provides insight into Jewish apocalypticism, and identifies messianic similarities in multiple religions. ... Read more

Customer Reviews (3)

Second Temple Messianism
This is a well researched, scholarly book that examines the messianic movements of the second temple period. It basically examines the various phrases (e.g. son of man) associated with the messiah(s) that were expected throughout this period. It certainly was written from a research standpoint to be used for research and not intented as a casual reading.

This book gives a fair review of the various expectations such as a warrior type messiah, a suffering servant, as well as some lesser known movements such as the two messiah movement and even the Christianized returning messiah dogma.

For the most part, the author is not identifying the messiah as any particular individual, but is trying to provide a broad scope look at the many movements and possible reasons as to how they developed and evolved from one type to another.

Drawing heavily upon the Dead Sea Scrolls, the author examines the various Bible texts that imply messianism and attempts to place these messiahs in their proper context. I believe that any serious student of this period would do well to have a copy of this book handy as it should prove to be a well used and well cited text as the research and debate about messianism thrives and grows.

an in-depth study of a complex problem
The Scepter and the Star by John Joseph Collins is an in-depth study of the complex problem of messianism and the varied messianic expectation(s) and speculation(s) during the time of Second Temple Judaism.The subtitle of the book, "The Messiahs of the Dead Sea Scrolls and Other Ancient Literature" is important because Collins does not restrict his study to the Dead Sea Scrolls.He goes through the Pseudepigrapha (a large, open-ended collection of biblically-related and biblically-dependant literature that is not a part of the Bible), the Apocrypha, the Hebrew Bible/Tanak/Old Testament and the messianic ideas contained within those works.Collins also deals with Jesus and the New Testament in this work, although it is on the side that these discussions take place.

Collins' knowledge of the Hebrew Bible is extensive on both theological and historical levels.His knowledge is also useful because in the Hebrew Bible are the roots of the problems with messianic interpretation - the scriptures themselves.Once Collins places particular scriptures in their historical context, he then goes on to show their influence(s) and interpretation(s) in various post- and extra-biblical works of literature.We find a pre-existent, heavenly messiah, a priestly messiah, a kingly messiah, and a militant messiah in the works Collins analyzes.At least one messiah was expected and possibly and two, depending on who wrote the work.Collins also deals with the history of the word "messiah" and its various uses in the Hebrew Bible.

In reading the book, the reader will gain some insights as to how and why the writers of the New Testament understood Jesus the way that they did, but the goal of the book is not to connect these works to Jesus.The book is, in many ways, a survey of the messianic thought during and before Jesus' time.

This book is not an introduction by any means.It is an in-depth study; some previous knowledge of the Scrolls, the Pseudepigrapha, and Second Temple history will be useful to the reader.A glossary would have been nice and helpful and would have opened the doors for less knowledgeable readers to read and understand the book.Overall, this is an excellect read.However, previous knowledge will enable - and perhaps even be necessary - for reader to grasp the many insights in Collins' work.

ExcellentBook!!!
The Scepter and the Star is an excellent and indepth study of thecontroversy between Judaism and Christianity. In this book we findsubstantial support for the reasons that many Jews did not accept Jesus astheir Messiah. The Jews were looking for two Messiahs- not one. There isscriptural support, which is well documented by John Collins that points totwo Messiah figures of the Apocalypse. Collins also references Dead SeaScroll material that specifically points out two figures- a Davidic and aPriestly Messiah . This book explains how two diverse religions came andstayed- Judaism and Christianity- over these differences. It shows how theBible was more than a religious book, but a history book as well. This isan excellent, well written book that should get people to look again at theBible and perhaps read it with insight instead of letting others TELL youwhat it says!! ... Read more

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A landmark study of Hellenistic Judaism by one of the world's recognized experts--now fully revised and updated.

One of the most creative and consequential collisions in Western culture involved the encounter of Judaism with Hellenism. In his widely acclaimed study of the intellectual and moral relationship between "Athens and Jerusalem," John J. Collins examines the literature of Hellenistic Judaism, treating not only the introductory questions of date, authorship, and provenance, but also the larger question of Jewish identity in the Greco-Roman world. First published in 1984, BETWEEN ATHENS AND JERUSALEM is now fully revised and updated to take into account the best of recent scholarship. ... Read more

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This long-awaited volume provides an answer key to the drills and exercises contained in each of the units of John F. Collins's bestselling A Primer of Ecclesiastical Latin. Written for those charged with the responsibility of teaching the Latin of the church, the primer aims to give the student--within one year of study--the ability to read ecclesiastical Latin. Thirty-five instructional units provide the grammar and vocabulary, and supplemental readings offer a survey of church Latin from the fourth century to the Middle Ages. Included is the Latin of Jerome's Bible, of canon law, of the liturgy and papal bulls, of scholastic philosophers, and of the Ambrosian hymns. ... Read more

Customer Reviews (12)

Latin Answer key for Collins
Book was exactly wahat was advertised and expected. It is very helpful. Purchase process was fast and easy. Price was good.

Answer Key for Eccl Latin
Good to have for Eccl Latin as opposed to Classical Latin.Anyone who is interested in learning what Church Fathers have written, this is essential.Languages capture the essences of what the original writer writes.This is the best to offer short of taking a class.

Great Answer Key!
This answer key is a wonderful companion to the Primer of Ecclesiastical Latin Text.It is great for self study as it gives the student a feeling of accomplishment knowing immediately that he or she is translating appropriately.The answer key is easy to use and is VERY COMPLETE.It is rare indeed to find a complete answer key, even to the simple exercises.With this supplement, home study of Ecclesiastical Latin becomes fun and easy!!Great Book!!!

a must have
Anybody who is serious about studying the Collins text should buy this answer key book. While studying the Collins book, I would always check my answers with this key and it proved invaluable how much learning I did from my mistakes.Thanks to the answer key I was able to learn the points which I had overlooked.

An Ecclesiastical Latin Primer
I am currently a student in an MA program in theology and although Latin is not a required language to undertake, it may be useful in post-graduate studies or research. John Collins' Primer of Ecclesiastical Latin is an outstanding resource to use in preparation for more formal studies in the language. When used in conjunction with the Answer Key to the primer, prepared by John R. Dunlap, the student has at their disposal all that is required to grasp the basic concepts of Latin grammar and pronunciation. It is also advisable to purchase a good, but inexpensive Latin dictionary. Currently, at least three students at my school of theology are using these resources in preparation for small group tutoring in the Fall semester. If you are willing to devote an hour a day to these volumes, you will be much better prepared for formal study in Latin. I would also recommend these two books as textbooks for undergraduate Latin instruction.Primer of Ecclesiastical Latin ... Read more

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"Theoretically sharp and well written, Occupied by Memory propels the scholarship on Palestinians and perpetual states of violence in new and promising directions.
—Julie Peteet, author of Gender in Crisis: Women and the Palestinian Resistance Movement

Occupied by Memory explores the memories of the first Palestinian intifada. Based on extensive interviews with members of the "intifada generation," those who were between 10 and 18 years old when the intifada began in 1987, the book provides a detailed look at the intifada memories of ordinary Palestinians.

These personal stories are presented as part of a complex and politically charged discursive field through which young Palestinians are invested with meaning by scholars, politicians, journalists, and other observers. What emerges from their memories is a sense of a generation caught between a past that is simultaneously traumatic, empowering, and exciting—and a future that is perpetually uncertain. In this sense, Collins argues that understanding the stories and the struggles of the intifada generation is a key to understanding the ongoing state of emergency for the Palestinian people. The book will be of interest not only to scholars of the Middle East but also to those interested in nationalism, discourse analysis, social movements, and oral history.

Customer Reviews (3)

Wonderful account.
This is wonderful book which captures the social upheaval and transitions that took place in Palestinian society during the first Intifada. Collins writes in a style easily accessible for the layperson while still useful for the academic. As for the ignorant reviewer, it is unclear what exactly s/he found objectionable... but they clearly have little understanding of the situation in occupied Palestine.

Great insight
This work offers great insight into the Palestinian struggle FOR human rights.The previous reviewer is obviously operating with a myopic/biased understanding of the Palestinian reality.

The irredentist "emergency"
Can irredentism and reactionary nationalism have an effect on a population?Of course.We've seen the effect on the German population in the 1930s.And on many others.Now we're seeing the effect on the Levantine Arabs.

Of course, that's not the way this book describes it.Instead, it analyzes the meaning of the Arab struggle against human rights as seen by some of those who are caught up in it.And it sympathizes with their irredentist cause.There were some authors who described the emergency in Germany that way as well.

Collins quite properly implies that truth, justice, and human rights are worthwhile and valuable.But his heroes are opposing all this.Now, what will happen when one day, those who oppose human rights lose?Their cause is intrinsically counterproductive, so they can't win.Eventually, those who oppose human rights will be defeated by those "enemies" they seek to oppress: either foreign or domestic.

One day, there will be peace in the region.Maybe some Truth and Reconciliation as well.And maybe even equal rights for all people in the area.And then the uselessness of irredentist books such as this one will be obvious, just as the uselessness of German irredentist books of the 1930s is now.Until then, I guess a few warriors will keep churning them out. ... Read more

Customer Reviews (2)

An historical investigation of messianic terms and concepts underlying the Biblical documents
Christopher Kaiser has given a good overview of the book, which I need not repeat, but I hope it will not lead readers to think the book is about Christology or the diety of Christ. On the contrary, it is about the historical development of messianic concepts and the cluster of terms that denoted them. At theend it questions the adequacy of Hurtado's claim that the early Christians' concept of Christ is fully revealed in the fact of their worship of Jesus. In the last paragraph it questions the sufficiency of Bauckham's explanation of the unification of divine nature and activity in the person of Christ, noting that it leaves unanswered the question of "how and to what degree Christ participates in that sovereignty and activity of creation." The authors themselves make no attempt to explain this mystery, and it falls outside the scope of their work. What they do explain, and quite admirably, are the meanings the messianic terms had for the various people who used them, as these developed over the biblical period. This is invaluable information for biblical lexicology and exegesis, which itself is a prerequisite for Christological study.

Angelic Messiah
Was the Jewish messiah believed to be divine?The answer, based on this wide-ranging study of the Old Testament, Second Temple literature, and the New Testament, is "yes and no."But the reader should be advised that answers to questions like this can vary widely with differing definitions of "messiah" and "divine."The volume can be read as a sustained apology for an angelic Messiah and an angel Christology.For those who do not take the time to read the entire work, there is an excellent summary of the main points in the final pages (204-213).The book concludes by challenging some ideas of two leading proponents of early high Christology, Larry Hurtado and Richard Bauckham (211ff.).
Co-author John Collins summarizes his own work on the Old Testament (OT) and Second Temple literature in such a way as to provide background on the ideas of the king, messiah, and son of man for New Testament Christology.His definition of "messiah" (42, 71) is stricter than that of William Horbury (Horbury, Messianism Among Jews and Christians: Twelve Biblical and Historical Studies, London: T&T Clark, 2003), who includes Daniel 7:13 and Isaiah 52:13, but it is broader than that of Joseph Fitzmyer, who limits it to an eschatological ruler who is explicitly called the "messiah" (Fitzmyer, The One Who Is to Come, Eerdmans, 2007).John Collins tries to press OT texts like Isaiah 11:1-5; Jer. 33:14-16; and Zechariah 9:9-10 in the direction of messianic readings (43ff., 61f.).The widely-recognized expansion of messianic ideas in the first century BCE (esp. in the Dead Sea Scrolls ) is for him, therefore, a "resurgence of messianic expectation" (46) rather than an origin.The difference is largely a matter of definition.
As the title indicates, the book has two distinct topics: ideals of kingship and ideas about the messiah.Trying to cover both of these topics at the same time is necessary for New Testament purposes, but it causes some difficulties because the Old Testament has little if anything explicit to say about an eschatological messiah.Accordingly, John Collins focuses on ideals of divine kingship in the Old Testament, and his first two chapters are more useful for learning about the background for a quasi-divine "son of god" than they are for learning about background for messianic beliefs.
The kings of Israel were already called "sons of God" (2 Sam. 7:14; Pss. 2:7; 89:26-7).Royal enthronement could be portrayed as a divine "begetting" (Pss. 2:7; 110:3 Septuagint) that elevated the king of Israel to a status well above other humans (14-17).According to John Collins, this divine begetting was more than mere adoption (pp. 20ff., 204).The king was empowered to act as God's surrogate on earth, and the title "god" (elohîm, also used for angels) was applicable (Ps. 45:6; Isa. 9:6), a usage that had its roots in Canaanite and Jebusite culture (13, 16, 41f.).Still, none of the kings of Israel were divine in the (proper) sense of parity with the God of Israel (22, 204).This clear subordination may be the reason these divine titles were not completely obscured by the Deuteronomic reform (24, 41f.).
A chapter on "messiah and the Son of Man" focuses on major new developments in the late Second Temple period. In the Similitudes of Enoch and 4 Ezra, the messiah was equated with Daniel's angelic "son of man" (78, 90, 94) and regarded as pre-existent (97, 99, 207).John Collins's coverage of this material is excellent, but the focus on superhuman traits of the king-messiah can give a mistaken impression.Texts like Psalms of Solomon 17-18 that are important for more mundane messianic beliefs are only mentioned in passing (46, 63, 206).John Collins's conclusion, that "it is not surprising or anomalous that divine status should be attributed to someone who was believed to be the messiah" (100), provides a transition to the four chapters covering the New Testament, where co-author Adela Yarbro Collins reaches the same conclusion.This conclusion is rather one-sided: it is based on a few texts that suggest the pre-existence of the messiah (172) and it skirts over the difficulties that the more mundane concept of messiah raised for early Christians (see Paula Frederickson, Jesus of Nazareth, King of the Jews, New York: Knopf, 2000).It also risks misleading readers who miss the strictures the book places on the meaning of "divine status."It is a middling Christology at best.
Co-author Adela Yarbro Collins packs a wealth of exegetical insights into her chapters on the New Testament.Her review of the literature on the "son of man" idiom (156-73) is by itself worth the price of the book.Like John Collins, she has a tendency to read messianic meaning into New Testament texts where other meanings are equally possible (she also finds Jesus as pre-existent Wisdom in 1 Cor. 8:6; 2 Cor. 4:4; 111ff., 147, 208)For example, she repeatedly argues for equivalence of the titles "son of God" and messiah (104, 106).Clearly there is a connection between the two titles largely due to a messianic reading of Psalm 2 (102).But Paul's use of "son" also has important connections to the "binding of Isaac" in Genesis 22 and the Suffering Servant in Isaiah 53.Yarbro Collins misses this in her treatment of Galatians 2:20 (106 ) and she does not even discuss Romans 8:32 (although she does cite the binding of Isaac in her treatment of John 3:16; 181, 202).In both of these texts, Paul describes Jesus as "son of God" in terms very different from any previous treatment of the messiah.
Yarbro Collins also sees Paul's references to the "Lord" who is coming (1 Cor. 1:7, 8; 1 Thess. 3:13) as the coming messiah or "son of man," interpreting them in terms of the Synoptic Gospel Sayings Source (Q), even though Paul is earlier (108f., 208).She studiously avoids Paul's descriptions of Jesus as Yahweh using OT texts like Zech. 14:5 that describe Jesus as Yahweh (cited in most footnotes of English translations of the Bible; see Donald Capes, Old Testament Yahweh Texts in Paul's Christology, Tübingen: Mohr, 1992).Other divine epithets like "Lord of glory" (1 Cor. 2:8) and "the name above every name" (Phil. 2:9) are said to have been "transferred to Jesus" as a result of the Resurrection. (110f., 118).The possibility that Paul saw the Great Glory in human form (as in 1 Enoch 14:20) and realized that it was Jesus is never considered (cf. Alan Segal, Paul the Convert, New Haven: Yale University Press, 1990).The problem here is not so much the particular explanations that Yarbro Collins offers, many of which are well argued, but her systematic attempt to exclude other possibilities (although she occasionally expresses some uncertainty) and make all texts affirm an angel (or first creature) Christology.Yarbro Collins does not appear to allow for the possibility that early Christians arrived at a diversity of formulations, human, angelic, and truly divine.
Yarbro Collins does give a thoughtful account of the origin of "deity" Christology, which goes like this: when the disciples had visions of Jesus exalted to heaven, they identified him with the Son of man whom he had proclaimed as coming in glory (taking Mark 13:26 as authentic).Since contemporary Jewish sources discussed by John Collins regarded the Son of man as a pre-existent angelic being who exercised divine kingship as God's agent, the risen Jesus was also recognized as an angelic being.Since human rulers were worshipped as gods in Hellenistic ruler cults, Jesus was even worshipped as a god (172ff.).In her final chapter, Yarbro Collins suggests that her ideas are hypotheses (172, 201).If so, it would help to make that clear from the start.Hypotheses can be affirmed and tested, but the researcher ought to begin with all current hypotheses on the table.What is clearly needed is a study in which various hypotheses concerning the origin of deity Christology are articulated and tested at critical points.One of the values of this volume is that it may provoke a more comprehensive research program.
In short, I recommend this volume to scholars who already have a good grasp of the diverse possibilities for the meaning and origin of deity Christology, but a newcomer to the field may be misled by the biases of this (as any) particular approach.
... Read more

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The life of David Collins - judge, historian and governor - reflects the story of the European settlement of Australia. In a remarkable trio of events, Collins was one of the founders of Sydney in 1788, began the first European settlement in Victoria in 1803, and founded Hobart Town the following year. The journal he began on the First Fleet grew into the first substantial history of New South Wales, and his private letters give a rare insight into the early colonial world. Collins was a father-figure to his admirers, a tyrant to his detractors. His interest in the Aboriginal people was strongly humanitarian. This substantial and comprehensive biography is the first and only full-length account of David Collins's life. 'New' material on the early colonial period of Australia is rare, and the previously unpublished documents in David Collins - including letters written from the First Fleet - will create great interest. ... Read more

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The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature ... Read more

Customer Reviews (3)

classic introduction to a much misunderstood genre
As mentioned by others, John Collins is probably the leading scholar of apocalyptic literature, as well as other intertestamental Jewish writings. This volume remains the best, basic introduction to the scope of the vast literature and how it developed over several hundred years. Collins takes just enough of a close-up to intrigue those who want to know more, but not overwhelm those who are just beginning.

As I was doing my initial research on what became my own "Unveiling Empire: Reading Revelation Then and Now" (1999) this book was a steady guide.

I'd also highly recommend Collins' Between Athens and Jerusalem: Jewish Identity in the Hellenistic Diaspora (The Biblical Resource Series) as well as hisJewish Wisdom in the Hellenistic Age (Old Testament Library). Collins is a master of the introductory overview!

Expanding Parameters
John Collins is probably the foremost scholar on apocalyptic literature today. Quite rightly Collins begins his book with a definition of this genre. Apocalypticism is "revelatory liturature in a which a revelation is mediated by an otherworldly being to a human recipient." Is that all? No, there's more that Collins has in mind. This revelation discloses a transcendent reality which envisages eschatological salvation (temporal) and another supernatural world (spatial).

With this definition in mind, Collins excludes much which had been called apocalyptic literature. He excludes Akkadian literature and the more modern political apocalypticism (see
Zimbaro's _Enc of Apoc Lit_) and discounts Persian apocalypticism. Then Collins begins a survey of apocalypticism as he knows it, beginning with the Book of Enoch. The reader is then taken through the Book of Daniel and other 2nd Temple, Diaspora, and Qumran literature until one arrives at early Christianity.

Along the way, what had seemed to be the parameters of a well-defined genre of literature have expanded. When Collins begins to discuss Christian literature, it becomes apparent that that book which had lent its name to Collins' genre of literature was not a pure form of that genre. On page 269 Collins must concede that the Revelation of John is not just an apocalypse but revelation _and_ prophecy.

Collins concludes that apocalypticism was not just the work of one group or movement, but different groups during different situations aand time, and maybe there was no group or movement behind a particular piece of literature at all (p 281).

A Great book for those interested in Second Temple Judaism
I thought Collins did an excellent job at covering how Jewish eschatology came to be.He asserts that apocalypticism did not form in a vacuum, but was instead part of tradition of biblical prophetic and wisdom literature. Collins does good work also in including the apocryphal books of 1 Enochand 2 Esdras. ... Read more

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Biblical scholars today often sound as if they are caught in the aftermath of Babel - a clamor of voices unable to reach common agreement. Yet is this confusion necessarily a bad thing? Many postmodern critics see the recent profusion of critical approaches as a welcome opportunity for the emergence of diverse new techniques. In The Bible after Babel noted biblical scholar John J. Collins considers the effect of the postmodern situation on biblical, primarily Old Testament, criticism over the last three decades. Engaging and even-handed, Collins examines the quest of historical criticism to objectively establish a text's basic meaning. Accepting that the Bible may no longer provide secure "foundations" for faith, Collins still highlights its ethical challenge to be concerned for "the other" - a challenge central both to Old Testament ethics and to the teaching of Jesus. ... Read more

Customer Reviews (2)

Exhaustive work marred by erroneous conclusions...
Collins strikes a fine balance between the more liberal and conservative contemporary scholars, which is no easy feat. However, in some places he makes blanket statements that show a startling naivete or misunderstanding of the facts. For example, commenting on a book by Kenneth Kitchen, he sums up the excavation of Jericho by Kathleen Kenyon thusly: ""The embarrassing archaeological finding of Kathleen Kenyon that Jericho was not occupied in the 13th century when Joshua was supposed to have destroyed it..." I have studied Kenyon's findings, and her papers (that were published posthumously) and she most certainly does not make the assertion that Jericho was "unoccupied" when Joshua and the Israelites destroyed it. Here is a quote from her book:

"As concerns the date of the destruction of Jericho by the Israelites, all
that can be said is that the latest Bronze Age occupation should, in my
view, be dated to the third quarter of the fourteenth century B.C. This is a
date which suits neither the school of scholars which would date the entry
of the Israelites into Palestine to c. 1400 B.C. nor the school which
prefers a date of c. 1260 B.C."

Clearly she was not saying that Jericho was deserted when Joshua entered, to the contrary, she states that he *did* enter, but at a different time. In other places, Collins makes remarks concerning the "unimpeachable" assertion of a scholar's opinion, and then uses that scholar's work to provide proof of his unimpeachability. This is mind-boggling. If one wants to provide proof that a scholar's work is unimpeachable, it seems logical to use supporting opinions from other sources, not the work of the scholar in question. Still, the work is exhaustive and well-written and Collins is bold in directly confronting certain scholars, and does a good job of illustrating how their conclusions are most probably based in personal bias rather than objective scholarship. Collins sadly dips his feet in the waters of partisan politics when he makes the following remark mocking the weak rebuttal of a certain scholar:

"One is reminded of the comments of U.S. Vice President Dick Cheney on the search for weapons of mass destruction in Iraq."

Comments like these have no place in a scholarly work on the effects of postmodern Biblical criticism. In another place, Collins chastises a scholar's attempt to make a "circumstantial case" for the exodus and acts as if there is no evidence for said. However, Adam Zartal, chairman of the Dept. of Archaeology at the University of Haifa makes a good case that his excavation, which uncovered an altar, is the altar mentioned in Joshua 8:30-35 that was built on Mount Eval in accordance with Moses command - which provides excellent proof of the exodus. Of course, only time will tell if this altar is *the* altar, but Collins should have mentioned this research.

If you want a up-to-the-minute snapshot of the state of Biblical criticism and a good understanding of the differing opinions, this book is for you. Beware though that Collins is prone sometimes to making erroneous conclusions and left-wing political remarks.

from William B. Eerdmans
Biblical scholars today often sound as if they are caught in the aftermath of Babel-a clamor of voices unable to reach common agreement. Yet is this confusion necessarily a bad thing? Many postmodern critics see the recent profusion of critical approaches as a welcome opportunity for the emergence of diverse new techniques. In this book the author, a noted biblical scholar, considers the effect of the postmodern situation on biblical, primarily Old Testament, criticism over the last three decades. Engaging and even-handed, he examines the quest of historical criticism to objectively establish a text's basic meaning. Accepting that the Bible may no longer provide secure "foundations" for faith, the author still highlights its ethical challenge to be concerned for "the other"-a challenge central both to Old Testament ethics and to the teaching of Jesus. ... Read more

Customer Reviews (9)

Good one for real scholars

Having plowed thru this work at a snail's pace and being very impressed but retaining little, I realize that I am smart enough to know that this book is too smart for me. But with proper background in languages etc. the work would have the value others have put upon it. If you are like me...a college dude but inept in Hebrew, literary analysis etc, perhaps the works by Glover, Walton and Denis Alexander would be a better investment. Language scholars...you'll love Collins!

Academically Oriented and Scholarly
This is a superb book for the academically oriented student of the Old Testament.Collins presents a well fashioned examinated of the various aspects of Scripture relative to Genesis 1-4.Well suited for someone in seminary who loves detailed studies that are well documented.Not for those who are new to the Bible or who are unfamiliar with the Old Testiment.

Articulate but not compelling
It is difficult to write a review for this book because I found it simply unremarkable. Collins presents an exegesis of Genesis 1-4 that sees Genesis 1:1-2:3 as "exalted prose" and from Genesis 2:4 on as narrative prose. For his exegesis, he uses a method that he calls the discourse-oriented literary approach, also referred to as discourse analysis. This approach was cursorily defined in the text, but because it depended on the particular form of Hebrew words, it was impossible for one untrained in ancient Hebrew, like myself, to assess the validity of this method. Thus, the exegetical method that he uses lends itself to only experts in Hebrew. But apart from the method, the book had the feel that the targeted reader was simply Biblically literate. So I wonder whom the audience was that Collins intended. Despite this significant drawback, I enjoyed much of his commentary, particularly his sections outlining the "reverberations" of the text in later Scripture. The later chapters of the book, which deal with Chapters 1-4 as a whole, are the real strength of this book. They discuss the current debates over interpretation, what can be meant by the historicity of these chapters, and the impact of these chapters on the larger narrative of Scripture.

Won't find a better book on this subject available
Dr. 'Jack' Collins, a professor of Old Testament at Covenant Theological Seminary in St. Louis, MO., has made accessible to laity and laymen alike, a very sound explanation and commentary on perhaps the most important chapters of the Bible. Writing from a conservative, Reformed viewpoint and with an eye of assisting pastors, other scholars and the layman who wishes to educate himself with a sound interpretation of the text, Collins is careful to avoid extremes and his writing is balanced. As he indicates in the introduction, he could have made a very long volume with his notes, but his text is tightly written, with an outstanding bibliography for those who want to dig deeper on the subject.

Collins writes about the Biblical text from what is called a discourse-literary approach, which he judges to be his most important contribution to this first section of the Bible. He wants to show how the ancient languages and literature apply to not only us today, but especially to their first audience, how it fits within the whole of the Bible's canon and what its theological point is. In a sense, he writes and explains the Genesis 1-4 as a story, told to a particular people, with certain language markers that would have mattered greatly to them. This book would fall under the category of Biblical rather than Systematic theology, regarding the text.

It is absolutely essential for the reader to grasp the first section of the book, where Collins explains why and how understanding the literary nature of the text matters. Collins does spend about 200 pages specifically interpreting the text of the four chapters, which makes up the middle section of the book. He concludes the book with a discussion on the authorship (which he asserts was Moses about the time of the Exodus), what the point of Genesis 1-4 was, and finally of special interest to our particular age, a discussion on Genesis 1-4 through history and science.

Collins was a MIT educated engineer before pursuing a ministerial and academic career in theology. His principle comments about modern creation science, that Genesis 1 - 4 neither agrees or disagrees with attempts to force to highly literalistic approach beyond what is in the Bible is consistent with his exegesis of the Bible. Collins, certainly an advocate for special, supernatural creation, is careful to not make the Bible say what others have made it say.

This is an excellent commentary, for pastors and interested laymen alike. The reader will gain fresh perspectives on the text by attempting to understand it first as literature with a theological point, about how the God of the Bible wants to interact with his people, through space and time. The reader probably will not be able to find a more contemporary and accessible book of this kind available today.

If interested in Dr. Collins thoughts specifically on the role of science, faith and origins, the readers might be interested in Science and Faith: Friend or Foes.

Genesis 1-4. C. John Collins.
Having just begun a study of Genesis when I purchased this book, I must say that it was money well spent. Collins is the general editor of the Old Testament translation of the English Standard Version (ESV), a newer and highly 'literal' Bible. His proficiency in ancient languages and literature, philology, theology, exegetics, source studies and theories, and biblical scholarship generally (ancient, modern, recent, and current) is evident throughout this volume and is consistently a necessary antidote to dogmatic and sometimes reckless expositions by supposed experts of both the conservative and liberal varieties. At once Collins is orthodox, cautious (appropriately tentative), informed (scholarly), and given to carefully analyzing the interpretational assertions and shortcomings of all commonly touted exegetic and scholarly schools. Most importantly, he rightly asks that we not defer so readily to our post Enlightenment expectations of 'normal' narrative and instead cooperate with evidences of the author's intent.

There have always been questions and disagreements as to the correct understanding of these texts, and, for the last two centuries, questions and disagreements as to the sources and motives involved in the texts. For Collins, all of these issues, as they relate to the chapters being studied, are scrutinized. After explaining why we must reject the expositional assertions of some readers and scholars--that these texts not be viewed through the lenses of subsequent ancient writers, Collins examines the "allusions, echoes, and reverberations" relating to these texts that we find in later Old Testament, inter-testamental, and New Testament writings.

As must be expected, Collins' expositions and conclusions may not please those who enter into Biblical studies with firm conclusions already demanded at the outset. Some may disapprove of his frequent examination of the inter-testament writings, but to do so would be to misunderstand the larger expositional process. Some may dislike his conclusions regarding the meaning of the Genesis 1 creation "days," but his position seems well supported and appropriately tentative (as I believe any honest treatment must be). He finds the "literal" (i.e., "normal day" or "24-hour day" theory) understanding to be inconsistent with, and uncooperative with, immediate texts and later reverberations. He seems to take a position that embraces the "literary" understanding as to the "days" being structural literary devices, but also goes at least part way with the "day-age" theory in that he sees no reason to set aside the abstract sequence of the discourse. (Collins shows no interest in the "revelation" theory of Genesis 1 days, and it seems that none may be warranted). He is correct that we need not trenchantly encase our understanding in any single theory (if you think you understand how creation worked/works, start reading at Job 38, smarty-pants!) His exposition on the nature of the genealogies of Genesis 4 is informed by a relatively quick but [I believe] decisive examination of echoes (OT, Apocrypha, NT), supporting a conclusion that if one looks to the genealogies as being intended to produce mathematical sums, sharply defining temporal history, one must then choose not to cooperate with the author's intent, which, without doubt, was about lineages and relationships and not about modernist expectations of 'history'. That the genealogies permit (and contain) gaps, even significant gaps, is demonstrated beyond reasonable doubt (by direct comparison of echoing accounts). That none of the Bible's writers had any interest in calculating genealogical sums toward the modernists' concept of history, should, of itself, be instructive. This was never their intent.

Having read Richard Friedman's articulation of the Documentary Hypothesis (source criticism, "higher criticism"), I found Collins' treatment of source criticism to be quite valuable. S.R. Driver's positions are critically analyzed as well as Friedman's, and the Documentary Hypothesis receives serious damage from Collins' examination of the literary clues found in these four chapters (the focus of this book), although he suggests that the same result applies to the entire scope of the Documentary Hypothesis if subjected to literary analysis. (As Collins points out, while source criticism traces its inspiration to assumptions that the materialist MUST posit concerning sacred texts, apart from the "motive" aspects of source theories, source criticism, per se, is not inherently incompatible with theistic expectations of scripture.)Before summarizing his treatment of source theories, Collins writes: "Do these pericopes come from separate sources or not? There is no way to answer this question, since the putative sources no longer exist. But for each feature that is put forward to support the source theory, it turns out that literary and grammatical considerations supply a better explanation in terms of the overall flow of the narrative. In other words, if someone produced this text by stitching sources together, he left the seams smooth indeed." pg 231 Stepping briefly beyond the four focus chapters (but with an eye to a tie-in), Collins also discusses the expositions and arguments that K.A. Kitchen has recently brought to bear against the Documentary Hypothesis, showing that, at least certain specific texts within the Pentateuch would have to have been composed in the 12th or 13th century BC, and further, that the texts containing features that can only be explained rationally by placing then in that era would have to have been written by someone with a conspicuous high education in that era's best literary art and style. Among the Hebrews (slaves in Egypt), who could fit this description and be capable of producing the kind of literary eloquence we find in Genesis 1, for example. The obvious candidate is inescapable, his name is Moses ("educated in all the learning of the Egyptians. . . a man of power in words" [Acts 7:22], see also Ex. 2:10, Heb. 11:24-27). No, this doesn't establish, or necessarily even support, the traditional viewpoint that Moses was THE author of the Pentateuch. This traditional view is unwarranted in its extremity, unsupported from scripture, and certainly not Collins' understanding. The full picture of authorship/editorship of the Pentateuch cannot be painted, but the Documentary explanation is unwarranted (though interesting).

A properly informed understanding of these first texts of the Bible is of tremendous value in understanding the whole of scripture (and, as any good contextualist would note, the reciprocal is true as well). This is probably the best book of its kind available. ... Read more

Product Description
John J. Collins's Introduction to the Hebrew Bible with CD-ROM is a leading textbook in Old Testament studies. With this new, well- tailored abridgement of that larger work, Collins's erudition is now available to general readers and professors and students who prefer a shorter, more concise introduction to the Hebrew scriptures.

New features, especially designed for the college student, include maps, images, and study questions. A companion web site includes special resources for both teachers and students including: PowerPoint presentations, chapter by chapter test banks, study questions, suggestions for further reading, and web site links. ... Read more

Customer Reviews (7)

A Short Introduction to the Hebrew Bible
The book looks like brand new.I was impressed that it was delivery to me in three days with standard mail.

A very readable text
This is a set text for a Theology paper that I am studying.I've found it very interesting, well set out and easy reading.

Interesting material, but not so well-written
The material in this book is very interesting, but it is presented in a very dry and technical manner.Another book I was reading for the same class, "How to Read the Bible: A Guide to Scripture, Then and Now" by James Kugel, basically presents the same material but in a much more dynamic, interesting, and relevant manner.The good thing about this book is that it's fairy short and has interesting graphics, but overall, I don't think you get too much out of this book other than a string of facts.No one really likes reading just a string of facts...

Excellent Guide
I was looking for a guide to the Old Testament to read as I worked my way through the Old Testament.I am retired, and I decided to read the Bible cover-to-cover, something I had never done.But I wanted a scholarly guide that would explain the history and give critical analyses of the books.This was just what I was looking for.Dr. Collins' knowledge and concise articulation were quite informative and provocative.

Informative, but bland
Collins' scholarship is excellent, his prose clear, and yet the book suffers a terrible flaw: it is incredibly bland. It plods along from one topic to the next without a hint of panache or razzle-dazzle. You will be sadly disappointed if you search for a joke within its covers. Rarely is there any sense of purpose in the exposition, rather it seems like a study-guide for an exam on the Hebrew Bible. It simply states what you need to know without really convincing you that you want to know it. For something with a little more flair and aplomb, I highly recommend How to Read the Bible: A Guide to Scripture, Then and Now. ... Read more

Product Description

Many believers worry that science undermines the Christianfaith. Instead of fearing scientific discovery, Jack Collinsbelieves that Christians should delight in the natural world andstudy it. God's truth will stand against any challenge and willenrich the very scientific studies that we fear.

Collins first defines faith and science, shows their relation,and explains what claims each has concerning truth. Then he appliesthe biblical teaching on creation to the topics of "conflict"between faith and science, including the age of the earth,evolution, and miracles. He considers what it means to live in acreated world. This book is for anyone looking for a Christianengagement with science without technical jargon.

Customer Reviews (7)

Book lays down very straightforward views
Exceptionally frank and seemingly fearless look at the modern Sciences from the perspective of an MIT-educated electrical engineer turned Old Testament-Hebrew scholar.One wonders what other authors would think of this work.

What would the Physicist turned Episcopalian priest William G. Pollard who wrote Physicist & Christian say about Collins views?

What would the Dutch Historian and self-avowed Calvinist Reijer Hooykaas who wrote Religion and the Rise of Modern Science say about Collins views?Do they meet Hooykaas's standard that a Reformed, Biblical and wildly successful understanding of the modern Sciences rests upon an early Modern Science de-deification of Greek, pagan views of Nature?

What would the MIT Dean Benson R. Snyder who wrote The Hidden Curriculum think of Collins as an MIT graduate? Would Snyder say that part of Collins' character remains angst/anxiety-ridden or would Snyder see Collins as one of that institutions 1st tier graduates: thoroughly well-adjusted and deeply insightful? Or somewhere in between?

This book is possibly an Evangelical/Reformed hybrid.Its sympathies towards Intelligent Design seem to represent the hopes and dreams of a certain group of Christian Evangelicals who have aligned themselves with non-Christians who are simply anti-Darwinist. Are such sympathies within the Reformed Christian realm? I think that Christian liberties do in fact allow for such intellectual/political adventure, but periodic re-evaluation of the value to Christendom in light of the political consequences should be done now and then, sooner or later.

An real help reconciling biblical faith and modern science
As an Old Testament scholar and professor at Covenant Theological Seminary, and as a scientist educated at M.I.T., Collins is able to combine his areas of expertise and present a case for an interpretation of the Bible and its doctrines that is at once faithful both to the Hebrew original, including the doctrinal setting of the OT, and to the latest discoveries of modern mainline science.Collins does this by favoring the "analogical day" view of Genesis 1.

In addition to the time of creation controversy, Collins deals with other issues where science and theology intersect.He favors a "realist" philosophy, according to which we are able to observe the actual universe, and are able to make true inductions from what we observe.He provides an excellent treatment of the doctrine of humanity, including an extensive discussion of the relation of the soul to the body, the mind and the spirit to the brain, and related topics.He discusses the effects of our fall into sin to the "curse" on the earth, and relates it to the promised new heavens and new earth.Collins also offers help in relating Christian theology to the questions of God's providence in the world, to methods of apologetics, and to our relation to the environment.His discussion of the Intelligent Design movement is up-to-date and sensible.

Especially helpful are the extensive notes, unfortunately placed at the end of the book. These notes provide documentation, and interesting expansions of the discussion in the text. Particularly interesting is the full text of the letter by the linguist James Barr, a letter often quoted by recent creationists; this letter does not support the idea of a recent creation in the Bible to the extent touted by recent creationists.

I recommend this book to anyone who is interested in studying the relationship of modern science to the Bible and the Christian faith.

Faith is the art of holding on to things your reason has once accepted, in spite of your changing moods
Many Christians worry that science undermines the Christian faith. Instead of fearing scientific discovery, Jack Collins believes that people of faith should study the natural world.

Collins first explains that science is controversially defined, but that it is best viewed as "a discipline in which one studies features of the world around us, and tries to describe his observations systematically and critically." (pg. 34)In his definition of faith, Collins lauds a statement by C. S. Lewis who said, "Faith ... is the art of holding on to things your reason has once accepted, in spite of your changing moods.For moods will change, whatever view your reason takes." (Quoting C.S. Lewis, pg. 38)

Finally he shows their relations and explains what each has concerning truth.

Collins also delves into the public debate, teaching his readers how to think critically about Darwinist arguments. In a chapter entitled, "Culture Wars and Warriors," he critiques the arguments of Darwinists such as Barry Lynn and Eugenie Scott.Lynn, he observes, aims to "mold your emotional reaction" to design proponents by comparing them to "fundamentalists" and proponents of "astrology."Lynn's misrepresentations draw attention to the need for "education that fosters sound critical thinking and keen awareness of rhetoric." (pg. 335) Next Collins scrutinizes the arguments of Eugenie Scott:

"First, she wants you to think that she speaks on behalf of science and scientists--you can see that from how she uses "we."Second, she wants you to think that your religious values--"whodunit" and "ultimate causes"--are safe with her version of science.And third, she uses a harmless definition of evolution that almost no one can be bothered about." (pg. 336)

Scott had defined evolution as simply "change through time" and the notion that living organisms "have shared common ancestors and descended with modification." (quoting Scott, pg. 335)But Collins had already explained that "Neo-Darwinism claims to have discovered, not just that `these [lifeforms] have transformed and differentiated,' but how they did so: namely by `an unpredictable and natural process of temporal descent with genetic modification that is affected by natural selection, chance, historical contingencies and changing environments.'"(pg. 272)Thus, if theists "believe that God `controlled' the process of evolution, they would do well to define `controlled.'" (pg. 272)

Collins' book is worth reading for any person attempting to obtain a realistic understanding of the relationship between science and faith.

Wonderful Treatment of the Facts
John Collins has done an exceptionally good job at tying together the world of science and faith. The high degree of training he has received in both science and Biblical languages is evident. The discussion on the Genesis days and how they relate to the age of the Earth/universe was especially enlightning, i think his interpretation will go a long way in the future. What about the issue of plant and animal death before the fall of Adam? Well he offers great insights to this controversial issue as well. All in all a terrific book, i highly recommend it to anyone that is interested in science faith issues.

I also recommend The Case for a Creator by Lee Strobel as well as A Matter of Days and The Fingerprint of God by Hugh Ross for excellent treatments of the science/faith issues.

Must reading for all science students and teachers
Dr. Collins has his undergraduate and first graduate degree from MIT, and his Ph.D. is from the university of Liverpool. Professor Collins produced an excellent balanced book on Intelligent Design (ID), which unlike most books in this area he looks at both the science of ID and the implications of this field for theology. Chapter 20 "Cultural Wars and Warriors" is an excellent refutation of the foolish claims of Eugene Scott and her organization. Collins shows why ID is critical for theology and why Fundamentalist Darwinism is lethal for theism. In chapter 17 he answers some common objections to ID, and shows why professional science organizations, such as the National Association of Biology Teachers (of which I am a member, even though I teach biology at the college level), are so hostile to this world view. As a scientist, the most useful part of the book was from page 217 to the end. The first part covered theology which I did read very carefully, due to lack of interest and knowledge in this area. The 2nd half was well worth the price of the book and highly recommended. ... Read more

Product Description
This work carefully displays John Wesley's eighteenth century theology in its own distinct historical and social location, and then transitions to the twenty-first century through the introduction of contemporary issues. ... Read more

Customer Reviews (4)

Thorough and complete analysis of Wesleyan Theology.
I was looking for a book that would explain the theology of the founder of Methodism, John Wesley. Kenneth Collins' comprehensive and thorough study of Wesley has provided that and so much more. "The Theology of John Wesley: Holy Love and the Shape of Grace", though challenging for a newcomer to Wesley and theological study, delivers an in depth look at the historical Wesley and exposes the 18th century preacher's relevance to modern believers.

Collins presents John Wesley's theological system using the writings of Wesley and the historical and cultural atmosphere in which Wesley's ideas were developed.

Wesleyan Studies
Ken Collins has written another Wesleyan book with new information and facts. Easy to read and interesting. A great addition to Wesley's theology.

An important achievement
The problem and importance of creating a Theology of John Wesley is that Wesley left us no Systematic Theology to study. His theology is found in his sermons, letters, notes and various treatises'. The present work succeeds is organizing Wesley's views on various topics in a useful manner. In such an endeavor, the bias of the writer must be viewed and weighed against the source material from which the writer draws his material. Fortunately, Wesley's writings are all readily available and delightful to read such that students will enjoy studying the source material along with this important book.

It is important, in my opinion that any student wishing to understand Wesley should not rely on a book such as this regardless of its qualities. Rather, "The Theology of John Wesley" should serve as a guide to Wesley's writings and be read alongside of them rather than in their stead. Wesley's concepts are quite fluid at times and evolved over time and a full understanding of Wesley can only come from reading the material first hand as it developed and evolved and in its historic context.

Unlike a systematic theology that seeks to define and answer all if not most theological issues, this is a book about John Wesley's theology which was more focussed and certainly not systematic or comprehensive. It is not, therefore, a substitute for the study of classic systematic theology. Wesley's goal in life was not to produce a systematic theology but to come to a personal understanding of God and our relationship to Him and as important, to save souls through preaching and creating a vehicle for evangelism called Methodism. Therefore, Wesley's theology was living, breathing, theoretical and applied whose singular thrust was for salvation of all.

Dr. Collins writes lucidly and I believe he fairly interprets Wesley's viewpoints on the issues raised in the book. There are some areas that are not as clearly presented as we would expect in a systematic theology. An example is God's relationship to man and the Moral Law. The apparent lack of clarity may reflect Wesley more than Dr. Collins. Furthermore, the text does not always bring into discussion other theological views which may be in contrast or augment that of Wesley unless vital to Wesley's argument. An example is the discussion of how sin entered the world. The Augustine view of evil being the privation of good is an example. Wesley's assertion that Satan introduced sin into the world must be read in context of Augustine lest we fall into the trap of making God the author of Sin. The author's conclusion may better be stated: "that Satan and unregenerate man are depraved and the vehicles through which sin is worked out in creation." Satan, as a created being, is part of creation and therefore could not have created sin de novo. Regardless, the reader must remember that these are Wesley's views and should familiarize him/herself with the full repertoire of historical and current lines of thought.

I believe that the student wishing to understand Wesley will find this book an excellent teacher and guide, a resource to be read and reread as Wesley's original material is primarily studied.

I am glad that a solitary text cannot substitute for reading Wesley. It would be tragic and a great loss for students to miss the joy and blessing of reading Wesley.

Finally, Dr. Collins draws much from Wesley's great sermon "The Image of God" which is not available in all collections of Wesley's sermons and, to the best of my knowledge, not available on line. This one sermon, this gem, contains much Wesley was to offer. It is published in the "John Wesley's Sermons: An Anthology" edited by Outler.

Holy Love: The Heart of Wesley's Theology
Here is an engaging text that readers will find helpful not only in obtaining a better grasp of Wesley's theology but also in understanding how that theology is relevant, in a very practical way, to their own lives and culture.The book employs an eighteenth century lens (Wesley's own thought), but then it transitions to the twenty-first century as well.The "Today and Tomorrow" sections at the end of each chapter are outstanding.I especially appreciate the manner in which Collins thoughtfully engages various interpretations of Wesley's theology and the evidence he presents from Wesley's own writings to support his conclusions.While this book is definitely written on a scholarly level, the author's appealing style of writing makes it accessible to readers of many backgrounds.The Theology of John Wesley:Holy Love and the Shape of Grace is an excellent resource for anyone who desires to know both the form and substance of Wesley's theology as well as its ongoing significance.Holy love really is at the heart of it all. ... Read more

Product Description
This accessible introduction to the Hebrew Bible, including the Apocrypha, features a CD-ROM that uses Libronix software and offers extensive additional materials, including discussion questions, maps, illustrations, and Web resources. ... Read more

Customer Reviews (16)

fact-based, not fable-based book on the Hebrew Bible
At [...] bucks, it will rank as one of the pricier paperback purchases for anyone, but it's worth it.

Collins is surprisingly gentle in his debunking of the pretensions of the Hebrew Bible (nearly identical to the OT); he is gentle but he is thorough.His inquiry is fact-based, not faith-based, and that is what turns a lot of True Believers "off" ... needless to say.On the playing field of fact-and-history, True Believers are quickly routed by Collins; on the playing field of fable-and-folklore, genuine scholars like Collins have no interest in even showing up.

His debunking consists of comparing genuinely-attested historical events with the claims -- purporting to be factual -- of this or that part of the Bible.Those who criticize him for failing to show that this or that folktale or fable (e.g., the supposed exodus of "about six hundred thousand men on foot, besides women and children" (Book of Exodus, ch. 12, v. 37 = approximately 2 million people in total (women and children) ... leaving not a shred of physical evidence after 40 years of supposed wandering, and not being spotted by the copious Egyptian guards at the famously well-guarded Egyptian border) really have the shoe on the wrong foot . . . it is not up to those who are conducting a fact-based inquiry to disprove the validity of a folktale, it is up to those supporting the validity of a folktale to prove its validity in a world crowded by facts.

Collins is a genuine scholar of religion, not a proselytizer of this or that sect or creed.There are, after all, two chief types of literature in this field, each quite different.Those interested in genuine scholarship will be pleased with this book; those who are not interested in genuine scholarship have a wide variety of choices, many of which are available at amazon.com and some of which are available in their respective church bookstores or from pamphleteers.The two types of literature have different purposes, and it is a good idea not to mix them up, IMHO.

This is an excellent book.

Fast shipping!!
The book is fascinating and the shipping was incredibly fast. Received during the first week of class!!

Great Book ; Fast Shipping
My husband is in Seminary and this book at his school was double the price.Not only does he now have the book he needs but the price was great!!!!

Build Context into your Bible Study
John Collins' book gives a "big picture" view of the context within which the literature was written/edited.He discusses the culture, politics, geography, theology, and potential understanding of the authors/editors throughout history.

I would recommend this book as a textbook for introductory Hebrew Bible courses and also for arm-chair Bible enthusiasts who want a deeper examination of the text.

Appropriate for all Christian denominations: Catholic/Protestant, etc.

John Collins writes in an easy-to-read style which allows for people of all reading levels to gain an appreciation for the Hebrew Bible.

I have been Blessed
I Have been praying to God for a long time to give me knowledge and prosperity. Fortunately I have found it. Those books thatI ordered are the best thing that ever happened in my life. The wisdom of Hebrew Alphabets opens my eyes and God spoke to me through that book. ... Read more

Product Description
The discovery of the Dead Sea Scrolls 50 years ago revealed Jewish apocalypticism that was before unknown. The scrolls chronicled life in an apocalyptic community, whose members believed that the end of the world was nearing. When the end did not occur, the community then believed they were already living the afterlife. John J. Collins explores the issue of apocalypticism in the Scrolls within a Jewish context and how the notions of the "end", Messianic expectation and eternal life affected the Dead Sea sect. This is the first and most up-to-date study of the Dead Sea community since the scrolls were discovered. ... Read more

Customer Reviews (1)

Informative!
Apocalypticism in the Dead Sea Scrolls is well written and informative.The basic thesis in this book is the differing Apocalyptic views thatprevailed during different periods of history, with the Dead Sea Scrollsbeing the main subject. I found this book interesting, and informativewithout criticism. There is also information in here as to the book ofEnoch- very early beliefs. From there it goes to Dead Sea Scroll sects andthe expectation of messiahs, the teacher of righteousness, rewards andpunishments in the last Apocalyptic days. This author, John J. collins,wrote an excellent overview of similar but varying belief systems. He goesto show how history has affected and altered beliefs, but not completely!This book is well worth its price for anyone interested in Apocalypticism. ... Read more

Product Description
The complete text of Isaiah is given, with the commentary on the same or facing page. Review aids and discussion topics make this book useful for individual or group Bible study. Author: John Joseph Collins Format: Paperback, 143 pages Dimensions: 8.25 X 5.25 (inches) Publisher: Liturgical Press ISBN: 9780814614204 ... Read more

Customer Reviews (1)

Not a Christian Commentary
I am a religious studies student, and as such I am familiar with the historical-critical method of Scriptural interpretation.I attend a secular university, and this is the accepted method of interpretation among non-Christian Biblical scholarship.I also acknowledge that this approach has its uses, and is especially useful in a reading of Scripture as a historical document.

As a Catholic, however, I believe that Scripture is the inspired Word of God.It should be interpreted in the light of Apostolic Tradition and the Magesterial teachings of the Church, especially in a Bible study, where a devotional reading of the Scriptures is taking place.

When I purchased this commentary, I read the introduction, and was appalled to read that the commentators are of the belief that Christians have had it all wrong for two millennia.There is no Christ in Isaiah, they say.Take Isaiah 53 for example.The traditional reading of the Suffering Servant is applied to Jesus.The commentators, however, subscribe to a 12th century rabbinical Jewish interpretation that the Servant is in fact Israel.Don't get me wrong--as a Biblical scholar I love Rashi--his commentaries on the Torah are magnificent.But even he himself acknowledges that he must interpret Isaiah 53 to refer to Israel, because Christians interpret it to refer to the Messiah.This interpretation is fine for a JPS commentary on the Nevi'im, but not for a Christian one, much less for one that claims to be Catholic.

If you are looking for a commentary that is faithful to Church teaching, you should consider instead the Navarre Bible commentaries. ... Read more

Product Description
Combining reference and practice material, this self-study edition focuses on the key grammatical problems intermediate learners face. Grammar material is placed alongside practice material. There is also a self-study version of this book, containing answers. ... Read more

Customer Reviews (5)

What is the point?
This book is recommended for those who are unequivocally taken with the modern historical/critical methodology. A huge effort has obviously been put into the writing of the book. The method has been applied to almost every phrase of Daniel, with like or similar words or circumstances sought in all kinds of ancient literature.

Where does this take us? The author concludes (page 123) that, "The great achievement of two centuries of historical criticism of the Book of Daniel has been to clarify the genre of the book... Daniel is not a reliable source of factual information about either the past of the future... Its witness, however, is largely the language of legend and myth...".

The conclusions, based on the countless probabilities and theories about the text, sources, dates and intentions, etc, led me to classify the genre of this commentary: straining at gnats and swallowing camels.

I give one star for the historical study, but none for theology, for there is very litte of it. The question, "What is God revealing to us in Daniel?" seems to be assumed to be irrelevant.

Great Historical Approach to Biblical Books
This commentary on the book of Daniel is great. There are many excellent historical details and extensive footnotes. The author interacts well with secondary literature and gives good text criticism. There are many references to many different manuscripts. The author devoted 20 years to the study of Daniel and this commentary is the fruit of his labor. The layout of this commentary is also excellent and worth every penny. There is also comments on the apocryphal portions of Daniel. The only reason this commentary did not get five stars is it comes from a somewhat liberal approach but that is to be expected with the goals of a critical commentary. Overall this is a commentary that should be in the hands of every student of Daniel. For the less informed student, read with discernment.

Iron sharpens iron
When it is understood that sacred history itself has throughout intermingled with it a prophetic element. Then any volume of work dealing with said subject matter, that embraces Hofmann's false notion, that history must be made the measure and rule of prophecy, will ultimately disappoint. And I find such is the case with Collins' treatment of the Book of Daniel. Although the "critical" view seems to hold the field today, it does in fact undermine the fundamental notion of Daniel's God who is revealed as unchangeably the same and the consummator of the world process.

However, from a purely sholastic point of view, Collins' work can not be lightly dismissed. It being, as the preface to the book states; "the fruit of more than two decades of research." And as such, I am confident, that all who thoughtfully engage this work will find that their efforts will prove the proverb true; "iron sharpens iron."

Additionally: Hermeneia should be congratulated on providing one of the clearest and accessable formats to be found in Bible commentaries.

Comprehensive and balanced
This is the most complete commentary on this book I've seen. Collins' discussion covers both the Hebrew and Old Greek texts of Daniel as well as the apocryphal additions.Even though the book is quite extensive, the manner in which it is written and organized makes it readibly understandable, even to those just being to look at the book or the attendant areas of apocalypticism or post-exilic Judaism. Collins approaches the text with a balanced historical-critical approach which fairly discusses views upheld by both more conservative and more liberal scholars than himself. Any discussion or study of the Book of Daniel which ignores this work will be seriously lacking.

Massive, authoritative, comprehensive
This book is massive, but justifies its size by giving a thorough and comprehensive survey of one of the strangest and most incomprehensible books of the Bible.It covers every aspect that would interest the diligent Bible scholar.Beginners will find it very tough going!Collins believes that Daniel himself had no hand in writing the book, but that it was the product of the age of the Maccabean struggle.However, he presents all the evidence and arguments fully, being fair to those of a more conservative viewpoint.What you will not find in this book is an attempt to show that Daniel was successfully predicting events in the 20th century or even further in the future. ... Read more

Product Description
Is it possible we don't see God working in mighty ways because we don't ask him to work in mighty ways? Throughout history, God has used revival to build and renew his church. God-Sized Vision challenges us to pray expectantly to see his work in our own day.God can bring revival again to our community, our country, and our world. Our faith grows stronger when we learn how God worked in the past. The historical stories of worldwide revivals in this book enlarge our hearts and expand our minds as we see God at work in human history with a power that is still available to the faithful today.Here scholars Collin Hansen and John Woodbridge recount the fascinating details of world-changing revivals, beginning with biblical events and continuing through the Reformation, the Great Awakenings, the Welsh and Korean revivals, the East Africa Revival of the 1930s, and more recent revivals in North America and China. What did these revivals have in common? How can we prepare for---and expect---revival in our own culture? With accessible language and gripping examples, Hansen and Woodbridge explore these questions and more, strengthening our understanding of God's work while deepening our faith in the possibility of revival---right where we are. ... Read more