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• Der historische, der biblische und der historisch-kritische Mose : Probleme ihrer Relation und Wirkungsgeschichte / Eckart Otto
• Mose, Name und Namensträger : Versuch einer historischen Annäherung / Manfred Görg
• Mose und das Gesetz : die Mose-Figur als Gegenentwurf politischer Theologie zur neuassyrischen Königsideologie im 7. Jh. v. Chr. / Eckart Otto
• Das Mosebild der hebräischen Bibel / Georg Fischer
• Monotheismus und Ikonoklasmus als politische Theologie / Jan Assmann.

This volume examines early Jewish and Christian imagery to demonstrate that the most probable interpretation of Christ's descent in Ephesians 4:9-10 refers to the descent of the Spirit at Pentecost subsequent to the ascent mentioned in Ephesians 4:8. The central section of the book deals with the ascent-descent imagery associating Ps 68:19 with Moses as found in Targum Psalms, the rabbinic literature, and other early sources. The section dealing with rabbinic interpretations of Ps 68:19 is of particular importance, demonstrating an approach for dating elements found in the later rabbinic tradition.
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• Introduction Part I. Focusing on Q 18:60-83, the only Qur'anic Moses Narrative that Does Not Seem to Have a Biblical Parralel 1. Examination of the Claim that Q 18:65-83 is Derived from an Earlier Oral Jewish Source as Identified by a Number of Scholars, including Ginzburg and Wensinck 2. "Moses or Alexander?" Raises the Issues of the Identification of both Moses and Alexander with the Qur'anic Figure "Dur Al-Qarnayn" (horned one)
• Part 2. Focusing on Q 28:21-28, Moses in Midian and his Association with the Prophet Jacob 3. "Moses at Jacob's Well". Analyzes the Conflation of Moses at Midian
• Part 3. Focusing on the exegetical association of Dhu al-Qarnayn with the Prophet Abraham 4. "Well of Beersheba and the Water of Life" 5. "Duh al-Qarnayn and the Water of Life" 6. Conclusion "Duh al-Qarnayn and the Prophet Muhammed".
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Relating the Muslim understanding of Moses in the Qur'an to the Epic of Gilgamesh, Alexander Romances, Aramaic Targums, Rabbinic Bible exegesis, and folklore from the ancient and medieval Mediterranean, this book shows how Muslim scholars authorize and identify themselves through allusions to the Bible and Jewish tradition. Exegesis of Qur'an 18:60-82 shows how Muslim exegetes engage Biblical theology through interpretation of the ancient Israelites, their prophets, and their Torah. This Muslim use of a scripture shared with Jews and Christians suggests fresh perspectives for the history of religions, Biblical studies, cultural studies, and Jewish-Arabic studies.
(source: Nielsen Book Data)

• CONTENTS PREFACE INTRODUCTION
• 1. MOSES IN THE MISHNAH AND ABOT
• 2. MOSES IN THE TOSEFTA
• 3. MOSES IN SIFRA
• 4. MOSES IN SIFRE TO NUMBERS AND SIFRE ZUTTA TO NUMBERS
• 5. MOSES IN SIFRE TO DEUTERONOMY
• 6. MOSES IN MEKHILTA ATTRIBUTED TO R. ISHMAEL
• 7. MOSES IN GENESIS RABBAH
• 8. MOSES IN LEVITICUS RABBAH
• 9. MOSES IN PESIQTA DERAB KAHANA
• 10. MOSES IN ESTHER RABBAH I
• 11. MOSES IN SONG OF SONGS RABBAH
• 12. MOSES IN RUTH RABBAH
• 13. MOSES IN LAMENTATIONS RABBAH
• 14. MOSES IN THE FATHERS ACCORDING TO RABBI NATHAN
• 15. MOSES IN YERUSHALMI BERAKHOT AND ZERAIM
• 16. MOSES IN YERUSHALMI MOED
• 17. MOSES IN YERUSHALMI NASHIM
• 18. MOSES IN YERUSHALMI NEZIQIN
• 19. MOSES IN BAVLI BERAKHOT
• 20. MOSES IN BAVLI MOED
• 21. MOSES IN BAVLI NASHIM
• 22. MOSES IN BAVLI NEZIQIN, BAVLI SANHEDRIN
• 23. MOSES IN BAVLI QODOSHIM AND NIDDAH
• 24. MOSES AS A FIGURE IN THE DOCUMENTARY CATALOGUE.
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This book is an exercise in the systematic recourse to anachronism as a theological-exegetical mode of apologetics. Specifically, Neusner demonstrates the capacity of the Rabbinic sages to read ideas attested in their own day as authoritative testaments to - to them - ancient times. Thus, Scripture was read as integral testimony to the contemporary scene. About a millennium - 750 B.C. E. to 350 C. E. - separates Scripture's prophets from the later sages of the Mishnah and the Talmud. It is quite natural to recognize evidence for differences over a long period of time. Yet Judaism sees itself as a continuum and overcomes difference. The latecomers portray the ancients like themselves. "In our image, after our likeness" captures the current aspiration. The sages accommodated the later documents in their canon by finding the traits of their own time in the record of the remote past. They met the challenges to perfection that the sages brought about. Of what does the process of harmonization consist? To answer that question the author surveys the presentation of the prophets by the rabbis, beginning with Moses. To overcome the gap, Rabbinic sages turn Moses into a sage like themselves. The prophet performs wonders. The sage sets forth reasonable rulings. The conclusion expands on this account of matters to show the categorical solution that the sages adopted for themselves, and that is the happy outcome of the study.
(source: Nielsen Book Data)

• Introduction Part I. Focusing on Q 18:60-83, the only Qur'anic Moses Narrative that Does Not Seem to Have a Biblical Parralel 1. Examination of the Claim that Q 18:65-83 is Derived from an Earlier Oral Jewish Source as Identified by a Number of Scholars, including Ginzburg and Wensinck 2. "Moses or Alexander?" Raises the Issues of the Identification of both Moses and Alexander with the Qur'anic Figure "Dur Al-Qarnayn" (horned one)
• Part 2. Focusing on Q 28:21-28, Moses in Midian and his Association with the Prophet Jacob 3. "Moses at Jacob's Well". Analyzes the Conflation of Moses at Midian
• Part 3. Focusing on the exegetical association of Dhu al-Qarnayn with the Prophet Abraham 4. "Well of Beersheba and the Water of Life" 5. "Duh al-Qarnayn and the Water of Life" 6. Conclusion "Duh al-Qarnayn and the Prophet Muhammed".
• (source: Nielsen Book Data)

Relating the Muslim understanding of Moses in the Qur'an to the Epic of Gilgamesh, Alexander Romances, Aramaic Targums, Rabbinic Bible exegesis, and folklore from the ancient and medieval Mediterranean, this book shows how Muslim scholars authorize and identify themselves through allusions to the Bible and Jewish tradition. Exegesis of Qur'an 18:60-82 shows how Muslim exegetes engage Biblical theology through interpretation of the ancient Israelites, their prophets, and their Torah. This Muslim use of a scripture shared with Jews and Christians suggests fresh perspectives for the history of religions, Biblical studies, cultural studies, and Jewish-Arabic studies.
(source: Nielsen Book Data)

Two verses about Moses in the Bible have been the subject of debate since the first century. In Exodus 33:20, God tells Moses that no one can see God and live, but Numbers 12:8 says that Moses sees the form of the Lord. How does one reconcile these two opposing statements? Did Moses see God, and who gets to decide? The Christian Moses investigates how ancient Christians from the New Testament to Augustine of Hippo resolved questions of who can see God, how one can see God, and what precisely one sees. Jared Calaway explains that the decision about whether and how Moses saw God was not a neutral exercise for an early Christian. Rather, it established the interpreter's authority to determine what was possible in divine-human relations and set the parameters for the nature of humanity. As a result, Calaway argues, interpretations of Moses' visions became a means for Jews and Christians to jockey for power, allowing them to justify particular social arrangements, relations, and identities, to assert the limits of humans in the face of divinity, and to create an Other. Seeing early Christians with new eyes, The Christian Moses reassesses how debates on Moses' visions from the first through the fifth centuries were, in reality, debates on the boundaries of humanity.
(source: Nielsen Book Data)

• Cover; Editorial Board; Title; Copyright; CONTENTS; Preface; Abbreviations;
• Chapter 1 INTRODUCTION;
• Chapter 2 A CRITICAL SURVEY OF SCHOLARSHIP ON THE TRANSFIGURATION;
• Chapter 3 A SURVEY OF MOSES-SINAI AND TRANSFIGURATION THEMES IN SECOND TEMPLE JUDAISM;
• Chapter 4 MATTHEW 17.1-13 IN THE LIGHT OF LITERARY PARALLELS AND DANIEL 7-SlNAI CONSIDERATIONS;
• Chapter 5 AN EXEGESIS OF MATTHEW 17.1-13 IN THE LIGHT OF SOURCE AND REDACTION CRITICAL ISSUES;
• Chapter 6 MATTHEW'S TRANSFIGURATION PERICOPE (17.1-13) IN THE LIGHT OF THE JESUS-MOSES AND EXODUS-SlNAI PARALLELISM ELSEWHERE I

• Chapter 7 CONFIRMATION OF THE IMPORTANCE OF THE JESUS-MOSES AND TRANSFIGURATION MOTIFS ELSEWHERE IN THE NEW TESTAMENTOVERALL CONCLUSIONS; Appendix LUKE'S UNDERSTANDING OF THE TRANSFIGURATION; Bibliography; Index of References; Index of Authors

The Gospel accounts of the transfiguration of Jesus continue to puzzle the average reader. The purpose of this book is to address some of the perplexing issues surrounding the event, and to explain the significance of the transfiguration, particularly in Matthew's Gospel. It demonstrates that Matthew's account of the event is to be seen in the context of first-century controversy between Christians and Jews about Jesus and Moses, with the Jews emphasizing Moses' greatness and Matthew portraying the transfiguration within Moses-Sinai categories and also in terms of the enigmatic Son of Man figure in Daniel 7. Possible influence of the transfiguration event is also seen elsewhere, particularly in 2 Corinthians 3 and 4, where, the author argues, Paul uses his Damascus road experience as a counter to his opponents' emphasis on the law and Peter's witness to Jesus' transfiguration.

As it developed an increasingly distinctive character of its own during the first six centuries of the common era, Christianity was constantly forced to reassess and adapt its relationship with the Jewish tradition. The process involved a number of preoccupations and challenges: the status of biblical and parabiblical texts (several of them already debatable in Jewish eyes), the nature and purposes of God, patterns of prayer (both personal and liturgical), ritual practices, ethical norms, the acquisition and exercise of religious authority, and the presentation of a religious "face" to the very different culture that surrounded and in many ways dominated both Christians and Jews. The essays in this volume were developed within that broad field of inquiry, and indeed make their contribution to it. For, among the many issues already mentioned, there was also that of persons. What was Christianity to do, not just with Adam or Noah, say, but with Abraham, David and Solomon, the great prophetic figures of Jewish history-and, of course, with Moses? As we move, chapter by chapter, across the early Christian centuries, we see Moses gradually changing in Christian eyes, and at the hands of Christian exegetes and theologians, until he becomes the philosopher par excellence, the forerunner of Plato, the archetype of the lawgiver, the model shepherd of the people of God-yet all on the basis of a scriptural record that Jews would still have been able to recognize. Written by a range of established scholars, younger and older, many of them highly distinguished, The Christian Moses will appeal to graduate and senior students, to those rooted in a range of disciplines-literary, historical, art historical, as well in theology and exegesis-and to everyone interested in Jewish-Christian relations in this early era.
(source: Nielsen Book Data)