Peter C. Craigie

Bio: Peter C. Craigie is an academic researcher. The author has contributed to research in topics: Old Testament & Biblical studies. The author has an hindex of 8, co-authored 12 publications receiving 375 citations.

Psalms 1-50

Abstract: The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.

The book of Deuteronomy

Abstract: Craigie's study on the Book of Deuteronomy is part of The New International Commentary on the Old Testament. Like its companion series on the New Testament, this commentary devotes considerable care to achieving a balance between technical information and homiletic-devotional interpretation.

Jeremiah 1-25

Abstract: The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.

The problem of war in the Old Testament

Abstract: The predominance of war in the Old Testament troubles many Christians. However it is an issue that must be faced, says Peter C. Craigie, because it has serious ramifications for contemporary Christian attitudes about war. Professor Craigie categorizes the problems into two kinds - personal and external. The personal problems arise from the Christian's attempt to grapple with the emphasis on war in a book fundamental to faith. Three areas are considered here: the representation of God as warrior; God's revelation of himself in a book which preserves an extensive amount of war literature; and the seemingly conflicting ethics taught in the Old Testament and the New Testament. The external problems are critiques against the Bible and the Christian faith, based on the war-like nature of the Old Testament and the close association between Christianity and war throughout history. Only by examining and understanding the problem of war in the Old Testament will Christians be able to respond intelligently to attacks on their faith, to educate their youth in the nature of war, and to influence modern attitudes toward war. Peter C. Craigie was Academic Vice-President of the University of Calgary, professor of religious studies, and authored The Book of Deuteronomy in the New International Commentary on the Old Testament series (Eerdmans). "Dr. Craigie is acutely aware of the ethical problems posed by his subject, and his study should be helpful to others who are equally aware of these problems. I am glad to commend this book." - F. F. Bruce University of Manchester "Professor Craigie approaches a difficult subject in an irenic, open manner, conveying both his grasp of the subject matter and his deep concern as a theologian and churchman for helping lay people think about a troubling problem in a fresh way...Any person or group seeking to wrestle with the problem of war in the Old Testament will find Craigie's thoughtful study one of the most helpful resources available." - Patrick D. Miller, Jr. Princeton Theological Seminary

War and the law of nations

Abstract: Table of cases Table of treaties Abbreviations Introduction Part I. War as Law Enforcement (to 1600): 1. Ares and Athena 2. Loving enemies and hating sin Part II. New Forces Stirring (1600-1815): 3. War in due form 4. Dissension in the ranks Part III. War as State Policy (1815-1919): 5. Collisions of naked interest 6. Tame and half-hearted war: intervention, reprisal and necessity 7. Civil strife Part IV. Just Wars Reborn (1919- ): 8. Regulating war 9. A farewell to war? 10. New fields of battle Conclusion Bibliography.

The Origin of the Eschatological Feast as a Wedding Banquet in the Synoptic Gospels: an Intertextual Study

Abstract: The Problem. The problem this dissertation seeks to address is the origins of the wedding banquet imagery in the teaching of Jesus. Frequently, scholars will state that the image of a wedding banquet was a common messianic image in the first century. However, other than Isa 25:6-8, sources for the image of a banquet for the messianic age in the Hebrew Bible are sparse. Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom. Method. In this study I propose an intertextuality method which seeks to give full weight to the rhetorical value of anauthor's use of earlier texts or traditions. First, the reader must first "hear an echo" within the text. By this I mean one recognizes something in the words or deeds of Jesus that sounds like a text or tradition from the Hebrew Bible. Second, having heard the echo of an earlier text or tradition, one must then determine which texts and traditions may have been used by the author. Since allusions to tradition are not direct citations, a wide range of texts must be gathered with linguistic and thematic links to the later text. Third, these observations drawn from the Hebrew Bible and Second Temple Period literature must be applied to the texts in the Synoptic Gospels which contain banquet or wedding imagery. This third step can be used as a test of the authenticity of the sayings of Jesus. I propose a "criterion of tradition congruence": If it is shown that a saying of Jesus stands within well-known traditions from the Hebrew Bible, then that saying is more likely to be authentic. Conclusion. Jesus did indeed claim to be a bridegroom and his ministry was an anticipation of the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several traditions found in this literature. Jesus created this unique image by clustering three traditions drawn from the Hebrew Bible and applying them to his ministry. First, the eschatological age is inaugurated by a banquet eaten in the presence of God (Isa 25:6-8). Second, the end of the exile is often described as a new Exodus and a new journey through the wilderness (Isa 40-55). Third, the relationship of God and his people is often described as a marriage (Hosea, Jer 2-4). Jesus claimed that his ministry was an on-going wedding celebration which signals the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. Jesus himself combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.

The debilitating duo : shame and guilt in Psalm 32

Abstract: it defines and limits the meaning of selem. Second, the two words are interchangeable; no distinction is discoverable between them. Third, both words are included in Genesis 1:26. However, only selem is used in Genesis 1:27, but the omission of d§mu®t does not diminish the meaning. Preuss, noting the occurrence and semantic field of the verb and noun forms for t...wm√;d defines it as a “copy,” “reproduction” or “image” (Preuss 1997:3.259). The eighth century prophet Isaiah warns the nation of Israel not to pursue lRs‹RÚpAh “the idol” (Is 40:19), since wáøl ...wk√rAo¶A;tt...wäm√;d_hAm...w l¡Ea N...wâyV;mådV;t yTMIm_lRa◊w “to whom will you liken God? Or what likeness will you compare with Him?” (Is 40:18). Idols, which are creations of human hands, lack the “likeness” of the divine creator. Isaiah’s comparison is not applicable to the human, who is created in the “image...likeness” of God. The context of Isaiah 40 expresses comfort for God’s people (40:1), whose Lord has measured the waters in the hollow of His hand (40:12), sits enthroned above the circle of the earth (Is 40:22), and is the Everlasting God, Creator of the ends of the earth who does not grow weary or tired (40:28b). Idols do not compare. Feinberg (1972:236) notes the difference between sΩelem, which refers to human essence, and d§mu®t as the aspect of the person that changes. Both concepts evolve from the Greek and Latin father’s distinction between sΩelem, as the physical condition of the human, and d§mu®t which refers to the ethical expression of the divine image emanating from God. Although distinctions between image and likeness are noted, Kidner (2008:55) deduces that the words reinforce one another in Genesis 1:26, since the conjunction is absent

Truth and Terror: a Text-Oriented Analysis of Daniel 8:9-14

Abstract: TRUTH AND TERROR: A TEXT-ORIENTED ANALYSIS OF DANIEL 8:9-14