Peter J. Leithart

Michael Root summarizes the notion of “configurational” understanding, as opposed to a “theoretical” understanding of things, that has been developed by Louis O. Mink: In narratives, events are “elements in a single and concrete complex of relationships. Thus a letter . . . . Continue Reading »

In a lengthy footnote to a brilliant article in Modern Theology on Maximus the Confessor’s cosmic Christology, David Yeago summarizes Maximus’ explanation of how Jesus’ Gethsemane prayer refutes Monothelitism: “According to Maximus, the words ‘let this cup pass from . . . . Continue Reading »

In Isaiah 34:1, the prophet summons the nations to draw near. It seems to be a call to Gentiles, but several things suggest that it is a call to Israel and the Gentiles together. goyim , which begins the verse, is clearly the Gentile nations, but the word translated as “people” ( leom ) . . . . Continue Reading »

The Hebrew word for leaf is ‘aleh , which uses the same consonants as the verb ‘alah , “to go up, to ascend,” and ‘olah , “ascension offering.” Surly Hebrew children didn’t say, “Make like a tree and leave” but “Make like a tree and . . . . Continue Reading »

Maximus the Confessor ( Ambiguum 7) understands very clearly that the difference between Greek (or Origenist) and Christian thought is the difference between beginnings and ends, between a protologically-weighted ontology and an eschatologically-weighted one. He defends a “participation in a . . . . Continue Reading »

Isaiah 35 is divided into six sections, which form a rough chiasm: A. The desert blooms and rejoices, vv 1-2 B. Encourage the faint, vv 3-4 C. Bodies restored, vv 5-6a C’. Water in the desert, vv 6b-7 B’. A highway of return, vv 8-9 A’. Joy of the returned exiles, v 10 This . . . . Continue Reading »

Isaiah 34 describes an international liturgical event. The nations are called to gather, but the nations are themselves the sacrificial victims. The sacrifice includes the slaughter of “the host of heaven,” which are cast out to “rot” (v. 4). This is Israel, the heavenly . . . . Continue Reading »

“Precious” ( meged ) is used in only two books of the Old Testament. in Deuteronomy 33, it is used five times in Moses’ blessing on Joseph. It is used three times in the Song (4:13, 16; 7:13). In Deuteronomy 33, the adjective is used as a noun four time (“precious . . . . Continue Reading »

“Awake, O north! Come, O south! Breathe my garden, let my spices flow.” “Flow” ( nazal ) is what fluids do, water especially. It takes a massive blast from God’s nostrils to make the “flow” stand upright (Exodus 15:8). Ice melts and begins to flow (Judges . . . . Continue Reading »

“Awake, O north! Come, O south! Breathe my garden!” The Bride needs to awaken the wind, which appears to be sleeping, not getting to the job of wafting out fragrance. What happens when the Wind gets going? Israel is carried on eagle’s wings from Egypt (Deuteronomy 32:11). Deborah . . . . Continue Reading »