In recent years, scholars with intimate knowledge of Hebraic sources have greatly expanded our understanding of Milton's intellectual debts to non-Christian texts. In Milton's Epics and the Book of Psalms (1989), for example, Mary Ann Radzinowicz examines Milton's lifelong appreciation of Hebraic poetics, focusing on the poet's translations and appropriations of the Psalms. Rather than identify specific intellectual debts of a religious or legalistic nature, Radzinowicz considers instead how a stylistic appreciation of Hebrew Scripture shaped Milton's own prosody. In Torah and Law in Paradise Lost (1994), Jason Rosenblatt complicates the traditional understanding of the poet's Pauline hermeneutics, revealing that Milton's attitude toward Mosaic law was far less cynical and condemnatory than the views of other contemporary English Protestants. Rather than denigrate the Hebraic emphasis on obedience as established through covenant rather than grace, Milton uses the Old Testament's high regard for law – according to Rosenblatt – as a basis both for his scriptural justification of divorce and his empathetic depiction of prelapsarian Edenic happiness.