Good Figs, Bad Figs begins by reviewing how the Old Testament depicts YHWH exercising judgment in Israel. Three broad categories of judicial action are identified: selective, unselective, and national. It is noted that more than one of these may be juxtaposed within the same text, and that each is a corollary of a wider theological frame of reference. The rest of the study focuses on the concept of judicial differentiation in the book of Jeremiah. Jeremiah 1 - 20 announce wrath upon all Judah, while chs. 30 - 33 prophesy restoration for the entire Diaspora. Elsewhere, however, YHWH's judicial action is more nuanced. Jer. 21 - 24 differentiates between those who stay in Jerusalem and those who surrender (21.1-10), between Israel's leaders and people (23.1-8), and between the exiles and non-exiles (24.1-10). Jeremiah 27 - 29 also distinguishes between exiled and non-exiled communities, but adds a 'people and prophets' polarity. Finally, Jer. 37 - 45 offers hope to those who surrender (38.1-3) or remain in the land (42.1-22), alongside salvation oracles for two individuals who do not conform to these conditions (39.15-18; 45.1-5). Three main conclusions are drawn. Firstly, the polarities of judgment and salvation in Jer. are more varied than has generally been appreciated. Secondly, this diversity of perspective is theologically significant; it is suggested that each polarity offers a valid though incomplete lens through which to interpret God's judicial action. Thirdly, the concepts of judicial differentiation and non-differentiation may offer a helpful framework in which to read the book of Jeremiah as a whole.

Good Figs, Bad Figs begins by reviewing how the Old Testament depicts YHWH exercising judgment in Israel. Three broad categories of judicial action are identified: selective, unselective, and national. It is noted that more than one of these may be juxtaposed within the same text, and that each is a corollary of a wider theological frame of reference. The rest of the study focuses on the concept of judicial differentiation in the book of Jeremiah. Jeremiah 1 - 20 announce wrath upon all Judah, while chs. 30 - 33 prophesy restoration for the entire Diaspora. Elsewhere, however, YHWH's judicial action is more nuanced. Jer. 21 - 24 differentiates between those who stay in Jerusalem and those who surrender (21.1-10), between Israel's leaders and people (23.1-8), and between the exiles and non-exiles (24.1-10). Jeremiah 27 - 29 also distinguishes between exiled and non-exiled communities, but adds a 'people and prophets' polarity. Finally, Jer. 37 - 45 offers hope to those who surrender (38.1-3) or remain in the land (42.1-22), alongside salvation oracles for two individuals who do not conform to these conditions (39.15-18; 45.1-5). Three main conclusions are drawn. Firstly, the polarities of judgment and salvation in Jer. are more varied than has generally been appreciated. Secondly, this diversity of perspective is theologically significant; it is suggested that each polarity offers a valid though incomplete lens through which to interpret God's judicial action. Thirdly, the concepts of judicial differentiation and non-differentiation may offer a helpful framework in which to read the book of Jeremiah as a whole.

The Lord shewed me, and, behold, two baskets of figs were set before the temple of the Lord, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoia-kim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon. 2 One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad. 3 Then said the Lord unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil. Jeremiah 24:1-3

Esther of the Singing Hands is Perach's Sweetheart, a young and beautiful musician with a Girl Next Door image. When her violin is stolen after a concert in the capital city, she doesn't expect the queen herself to show up, intent upon solving the mystery. But Queen Shulamit -- lesbian, intellectual, and mother of the six-month-old crown princess -- loves to play detective. With the help of her legendary bodyguard Rivka and her dragon, and with the support of her partner Aviva the Chef, Shulamit turns her mind toward the solution -- which she quickly begins to suspect involves the use of illegal magic that could threaten the safety of her citizens.