The methodological approach employed in this research utilizes the hermeneutics of comparative midrash combined with aspects of Bakhtinian dialogism and intertextuality. The purpose of this enterprise is to discern the function of scripture in Joel and its New Testament "Nachleben," The terms 'appropriation' and 'resignification' are descriptive of the process through which an antecedent text is transformed by its displacement, condensation, and recontextualization. These methodologies assist in giving an account of the intertextual dialogism involved in a text's unrecorded hermeneutics. The scope of the work looks at the use of scriptural traditions within the book of Joel during the Second Temple period. There is an introduction to the hermeneutical methods employed, followed by a general introduction to the book of Joel in chapter one. Chapters two and three concern the function of scripture in Joel. Finally, the last chapter deals with Joel's New Testament Nachleben. Each chapter has an introduction and conclusion. This work does not eschew the importance of diachronic issues. The diachronic method pays attention to the context of an antecedent's voice, while the synchronic methodological approach pays attention to the function and purpose in which the receptor text resignifies the appropriated motifs and allusions. The diachronic becomes fused with the synchronic in the process of an allusion's recontextualization. This study, in a heuristic manner, focuses on the way that each allusion is appropriated and resignified for the needs of both Joel's community and those of the later NT, in order to understand the function of canonical hermeneutics.

Conversion is a main theological theme in the Lukan corpus. Since much attention has been paid to the issue in Acts, the present work shows how the evangelist also conveys his theological emphasis on conversion in his gospel through material either unique to it or that Luke has edited to this purpose. Attention is paid to the different issues involved in Luke's emphasis on conversion and an attempt is made to place them within the larger spectrum of his theology. The grouping of all these elements provides the basis for constructing Luke's paradigm of conversion.

Yves-Yannick Ford was born in 1969 and spent his childhood in Buckinghamshire, UK. His parents and grandparents taught him the importance and value of the Bible as the Word of God, and it was through reading and re-reading the Epistle to the Romans that Yannick found settled peace and assurance of salvation as a young man. He studied biochemistry and works as a scientist in Kent, UK, where he lives with his wife and four children. He is keen for others to read the Bible and experience its life-changing power too, since it is "living and powerful, and sharper than any two-edged sword" (Hebrews 4:12), and God uses His Word to cause us to be born again (James 1:18; 1 Peter 1:23). This is one of the purposes of the commentary on Job - to show how, all through the Bible, there is one message of salvation, and how we can enter into a relationship of peace and joy with God through the work of the Lord Jesus Christ. A second objective is to show how the lessons that Job learned can teach us not to rely on ourselves, but to trust in the Lord Jesus who has not only forgiven our sins, but has also dealt with our sinful nature and gives us the power to live a life that is pleasing to Him. The author takes up the points made by Job and his friends in their long series of speeches, and shows how these can be understood in the light of the Bible as a whole.

This book, the first comprehensive study of persecution in Luke-Acts from a literary and theological perspective, argues that the author uses the theme of persecution in pursuit of his theological agenda. It brings to the surface six theological functions of the persecution theme, which has an important paraenetic and especially apologetic role for Luke's persecuted community. The persecution Luke's readers suffer is evidence that they are legitimate recipients of God's salvific blessings.>

Deuteronomy 32:47 says the Pentateuch should not be 'an empty matter.' This new anthology from Beth Kissileff fills Genesis with meaning, gathering intellectuals and thinkers who use their professional knowledge to illuminate the Biblical text. These writers use insights from psychology, law, political science, literature, and other scholarly fields, to create an original constellation of modern Biblical readings, and receptions of Genesis: A scientist of appetite on Eve's eating behavior; law professors on contracts in Genesis, and on collective punishment; an anthropologist on the nature of human strife in the Cain and Abel story; political scientists on the nature of Biblical games, Abraham's resistance, and collective action. The highly distinguished contributors include Alan Dershowitz and Ruth Westheimer, the novelists Rebecca Newberger Goldstein and Dara Horn, critics Ilan Stavans and Sander Gilman, historian Russell Jacoby, poets Alicia Suskin Ostriker and Jacqueline Osherow, and food writer Joan Nathan.

A bright, fresh approach to Leviticus, connecting its unfamiliar world of animal sacrifice to the everyday in our lives and using ritual theory, popular culture and African theology in its discussion. This book draws on a variety of disciplines to undertake a unique analysis of Leviticus 1-7. Rather than studying the rituals prescribed in Leviticus as arcane historical/theological texts of little interest to the modern reader, or as examples of primitive rituals that have no parallel in Western society, this book provides many points of contact between animal sacrifice rituals and various parts of postmodern society. Modern rituals such as Monday Night Football, eating fast food, sending sons and daughters off to war, and even the rituals of modern academia are contrasted with the text of Leviticus. In addition, responses to Leviticus among modern African Christians and in the early church are used to draw out further understandings of how the language and practice of sacrifice still shapes the lives of people. This study takes a consciously Christian perspective on Leviticus. Leviticus is assumed to be an ongoing part of the Christian Bible. The usual Christian response to Leviticus is to ignore it or to claim that all sacrifice has now been superseded by the sacrifice of Jesus. This study refutes those simplistic assertions, and attempts to reassert the place of Leviticus as a source for Christian self-understanding. This is volume 417 of Journal for the Study of the Old Testament Supplement series and volume 9 of Playing the Texts.

Johnson's study of Hebrews is unusual in adopting a social-scientific analysis. By examining the implicit sociological data in the Epistle to the Hebrews, and locating the implied society within the context of the larger Graeco-Roman world, he concludes that the author of Hebrews advocates an ideal society that is both more open to outsiders and more willing to assimilate fully new members than was first-century ce hellenistic Judaism. According to the group/grid paradigm developed by Mary Douglas, the implied society can be categorized as +weak' group/'weak' grid, in contrast to +strong' group/'strong' grid Hellenistic Judaism. The critique of the levitical system in Hebrews can be seen as supporting the author's advocacy of that implied open society.

This book is a study of the text and language of the earliest Latin versions of the four Gospels. In it the author seeks to cast new light on their origins, translation techniques, and value as a source for vulgar Latin.

Much historical-critical work on the opponents in the Pastoral Epistles has resulted in sweeping generalizations concerning their Jewish and/or Gnostic nature. Literary analyses have been somewhat more promising in focusing on the stereotypical nature of the polemic, but either fail to do justice to the urgency of the language in the Pastorals or do not provide a convincing description of the opponents. Pietersen approaches the problem of the opponents from a socio-scientific perspective. Utilizing labelling theory and social control theory from the sociology of deviance, he argues that the Pastorals function as a literary version of a status degredation ceremony whereby previously influential insiders within the community are transformed into outsiders. This is volume 264 in the Journal for the Study of the New Testament Supplement series.

This critically acclaimed series provides fresh and authoritative treatments of important aspects of Old Testament study through commentaries and general surveys. The authors are scholars of international standing.

This two-part commentary argues that Chronicles, placed as it is among the 'historical books' in the traditional Old Testament of the Christian church, is much misunderstood. Restored to its proper position as the final book in the canon as arranged in the order of the Hebrew Bible, it is rather to be understood as a work of theology essentially directed towards the future. The Chronicler begins his work with the problem facing the whole human race in Adam-the forfeiture of the ideal of perfect oneness with God's purpose. He explores the possibility of the restoration of that ideal through Israel's place at the centre of the world of the nations. This portrayal reaches its climax in an idealized presentation of the reign of Solomon, in which all the rulers of the earth, including most famously the Queen of Sheba, bring their tribute in acknowledgment of Israel's status (Volume 1). As subsequent history only too clearly shows, however, the Chronicler argues (Volume 2), that Israel itself, through unfaithfulness to Torah, has forfeited its right to possession of its land and is cast adrift among these same nations of the world. But the Chronicler's message is one of hope. By a radical transformation of the chronology of Israel's past into theological terms, the generation whom the Chronicler addresses becomes the fiftieth since Adam. It is the generation to whom the jubilee of return to the land through a perfectly enabled obedience to Torah, and thus the restoration of the primal ideal of the human race, is announced.>

This book discusses the theory that the Psalter was compiled with the specific intention that it should be used as a book for private spiritual reading. It is argued that if this were so, the work of the final editors would not have been confined to arranging the psalms in a particular order but would have included additions and interpolations intended to give the whole book a new orientation. An investigation of selected psalms shows that although the Psalter may have become a book for private devotion not long after its compilation, there is little evidence that it was compiled for that purpose.

This two-part commentary argues that Chronicles, placed as it is among the 'historical books' in the traditional Old Testament of the Christian church, is much misunderstood. Restored to its proper position as the final book in the canon as arranged in the order of the Hebrew Bible, it is rather to be understood as a work of theology essentially directed towards the future. The Chronicler begins his work with the problem facing the whole human race in Adam-the forfeiture of the ideal of perfect oneness with God's purpose. He explores the possibility of the restoration of that ideal through Israel's place at the centre of the world of the nations. This portrayal reaches its climax in an idealized presentation of the reign of Solomon, in which all the rulers of the earth, including most famously the Queen of Sheba, bring their tribute in acknowledgment of Israel's status (Volume 1). As subsequent history only too clearly shows, however, the Chronicler argues (Volume 2), that Israel itself, through unfaithfulness to Torah, has forfeited its right to possession of its land and is cast adrift among these same nations of the world. But the Chronicler's message is one of hope. By a radical transformation of the chronology of Israel's past into theological terms, the generation whom the Chronicler addresses becomes the fiftieth since Adam. It is the generation to whom the jubilee of return to the land through a perfectly enabled obedience to Torah, and thus the restoration of the primal ideal of the human race, is announced.>

This book deals with the place of the source-document Q and its compilers within late Second Temple Judaism, with special attention to Q's relationship to the Herodian Temple. The investigation of this perspective is fraught with problems because the passages that are associated with the Temple in Q do not speak with the same voice, raising the question of how to reconcile the seemingly positive view with the rather more hostile views. Using a comparative approach, Han analyses the essential differences in the two types of positions, and concludes that the negative attitude is original, while the positive position is due to a later redaction that took place after the First Revolt and the destruction of the Temple.