Today there is a renewed interest in the Biblical book of Revelation-which naturally brings to mind the word "apocalypse." Because Revelation is best known for its wild symbolic imagery, some people will naturally assume this title to imply the same approach. This isn't the case; the word can also mean simply "prophetic," and that certainly describes the Bible.

We are daily presented with the bad news of the world. In contrast, the Bible is the Good News-the rain that cleanses our soul, the amazing grace assuring us that God is still in control regardless of the situation.

Through studying his Word we are programming our conscience for right or wrong in thought and action. That is the reason we need not only to read but to "study" the Bible daily. "The Good News of the Apocalypse" offers assistance with that study with a brief, comprehensible discussion of every book in the bible, arising from Sedinger's experience with a study group for teenagers.

Everything in life is under God's control, and so Pastor Sedinger refers to life as God's Dance. The Good News is that Jesus came to teach us how to dance with God.

The purpose of this book is to illustrate that reading is a subjective process which results in multivalent interpretations. This is the case whether one looks at a text in its historical contexts (the diachronic approach) or its literary contexts (the synchronic approach). Three representative biblical texts are chosen: from the Law (Genesis 2-3), the Writings (Isaiah 23) and the Prophets (Amos 5), and each is read first by way of historical analysis and then by literary analysis. Each text provides a number of variant interpretations and raises the question, is any one interpretation superior? What criteria do we use to measure this? Or is there value in the complementary nature of many approaches and many results?

In recent years, Old Testament scholars have come to see that the aesthetic and rhetorical richness of Hebrew poetry goes far beyond simple synonymous, antithetic, and synthetic parallelism. One aspect that has yet to receive sustained treatment is the poetic device known as direct discourse or quotation--the direct citation of a person's speech. Rolf A. Jacobson remedies this lack and makes a significant contribution to Old Testament studies by offering a sustained investigation into the function of direct discourse in the Hebrew Psalter. This leads to a greater understanding both of direct discourse and also of those psalms in which this poetic device occurs.

Walker argues that Paul's letters contain later, non-Pauline additions or interpolations and that some of these interpolations can be identified with relative confidence. In this fundamental and at times provocative study, Walker demonstrates that Paul's letters contain later, non-Pauline additions or interpolations and that such interpolations can sometimes be identified with relative confidence. He begins by stsablishing that interpolations are to be assumed simply on a priori grounds, that direct text-critical evidence is not essential for their recognition, that the burden of proof in their identification is lighter than most have assumed, and that specific evidence for interpolation is often available. Successive chapters then argue that 1 Cor. 11.3-16, 1 Cor. 2.6-16, 1 Cor. 12.31b-14.1a, and Rom. 1.18-2.29 are in fact non-Pauline interpolations, and Walker goes on to summarize arguments for the same conclusion regarding five additional passages. A brief epilogue addresses the question of interpolations and the canonical authority of scripture.

The primaeval blessing, 'Be fruitful and multiply, and fill the earth, ' first announced to humankind in Genesis 1.28 is renewed to Noah and his sons after the flood in Genesis 9.1. There is widespread scholarly consensus that the ensuing dispersion in Genesis 10.1-32 and 11.1-9 is the means by which the creation blessing is fulfilled. Kaminski argues that the primeval blessing is not fulfilled in the Table of Nations and that Yahweh's scattering Noah's descendants in the Babel story does not contribute positively to the creation theme. Rather, the creation blessing is being taken up in the primary line of Shem (Genesis 11.10-26), which leads directly to Abraham. She further suggests that divine grace is not absent after the Babel judgment, as is commonly assumed, but is at work in the Shemite genealogy. She argues that the primeval blessing, which is unfulfilled in the primaeval history, is taken up by Abraham and his descendants by means of a divine promise. While the blessing is in the process of being realised in the patriarchal narratives, it is not fulfilled. The multiplication theme is resumed, however, in Exodus 1.7, which describes Israel's proliferation in Egypt. This is the first indication that the creation blessing is fulfilled. Realisation of the primaeval blessing progresses after the flood, therefore, from Noah to Israel. Yet God's blessing on Israel is not for their sake alone - it is the means through which the divine intention for creation will be restored to the world. JSOTS413

The Gospel according to Matthew is perhaps the most important single document of the New Testament, for in it we have the fullest and most systematic account of the birth, life, teaching, death and resurrection of the founder of Christianity, Jesus the Messiah. Michael Green shows how this very Jewish Gospel portrays the power and purpose of Jesus' life and work, which was to bring light to all nations. Matthew records Jesus as Son of God, Messiah, Son of David, Son of Man and supremely as God returning to Jerusalem as judge and redeemer. The consequences of this steady focus are as relevant now as then. We need Matthew's emphasis on the unity of God's revelation, old and new, its reaching on the life of discipleship and the meaning of the kingdom of heaven, and its insights into the people of the messiah, the end of the world and the universality of the Good News.

An examination of the final form of Hosea within the socio-historical context of Persian period Judah, making use of insights from historical-critical and reader-oriented perspectives. The amalgamation of these two seemingly divergent approaches creates a framework within which the setting and interpretive practices of both the modern critic and the ancient reader(s) can be taken seriously. The resulting examination proposes a reading of Hosea shaped, as far as possible, by the reading conventions and socio-religious concerns of Persian period Judahites.>

For some years the view has become established that the Book of the Twelve is a systematically structured literary unity. An exegesis which takes the final canonical text seriously undertakes to understand the structure and theological intention of this unity. The papers collected here attempt to reveal significant structures which overarch the individual components. Particular emphasis is placed on the reconstruction of thematic threads which are created when individual prophets take up topics from their predecessors (e.g. Jehovah's Day, conversion, role of the peoples) and intensify them. The papers were written between 1999 and 2002 under the aegis of the Society of Biblical Literature's Working Group on The Formation of the Book of the Twelve.

Previous attempts to critique the canonical approach of Brevard Childs have remained largely theoretical in nature. One of the weakness of canonical criticism, then, is its failure to have generated new readings of extended biblical passages. Reviewing the hermeneutics and the praxis of Childs's approach, Lyons then turns to the Sodom narrative (Gen 18-19) as a test of a practical exegesis according to Childs' principles, and then to reflect critically upon the reading experience generated. Surprisingly, the canonical reading produced is a wholly new one, centred around the complex, irreducible - even contradictory - request of Abraham for Yahweh to do justice (18:23-25).

Paul's reading of the Old Testament continues to witness to the significance of reading the Old Testament in a Christian way. This study argues that a theological approach to understanding Paul's appeal to and reading of the Old Testament, especially Isaiah, offers important insights into the ways in which Christians should read the Old Testament and a two-testament canon today. By way of example, this study explores the ways in which Isaiah 40-66's canonical form presents the gospel in miniature with its movement from Israel to Servant to servants. It is subsequently argued that Paul follows this literary movement in his own theological reflection in 2 Corinthians 5:14-6:10. Jesus takes on the unique role and identity of the Servant of Isaiah 40-55, and Paul takes on the role of the servants of the Servant in Isaiah 53-66. From this exegetical exploration conclusions are drawn in the final chapter that seek to apply a term from the history of interpretation to Paul's reading, that is, the plain sense of Scripture. What does an appeal to plain sense broker? And does Paul's reading of the Old Testament look anything like a plain sense reading? Gignilliat concludes that Paul is reading the Old Testament in such a way that the literal sense and its figural potential and capacity are not divorced but are actually organically linked in what can be termed a plain sense reading.

This book examines the educated elite in 1 Corinthians through the development, and application, of an ancient education model. The research reads PaulGCOs text within the social world of early Christianity and uses social-scientific criticism in reconstructing a model that is appropriate for first-century Corinth. Pauline scholars have used models to reconstruct elite education but this study highlights their oversight in recognising the relevancy of the Greek Gymnasium for education. Topics are examined in 1 Corinthians to demonstrate where the model advances an understanding of PaulGCOs interaction with the elite Corinthian Christians in the context of community conflict. This study demonstrates the important contribution that this ancient education model makes in interpreting 1 Corinthians in a Graeco-Roman context. This is Volume 271 of JSNTS.

Truth matters. The apostle Paul's passion for truth runs throughout his Pastoral Letters - that it may be faithfully guarded and handed on. John Stott is at pains to convey Paul's passionate concern for the future of the gospel, and for younger pastors charged with its care. Contemporary culture, John Stott points out, is being overtaken and submerged by relativism and pluralism - an attitude that all so-called 'truth' in fact can make no demand that others be converted to its particular view. The apostle's unambiguous commitment to the definite truth of the gospel is in stark contrast to the contemporary spirit, and his concern for its future needs to grip us today.

"The Farewell Discourse" (John 13-17) is an unique and climactic portion of "John's Gospel", which serves as a hinge on which the entire Gospel narrative pivots from Jesus' public ministry to his Passion. Shallow readings of this Discourse often pass over or ignore significant aspects of the text, especially the instruction and preparation Jesus was giving, both in words and actions, to make ready his disciples to continue his mission to the world after his departure. Other readings (notably form-critical) see the text as disarranged and therefore not a coherent whole. A thorough analysis employing the elements of Greco-Roman rhetoric has shown that there is a rhetorical dimension to the Discourse which makes sense of the text as a coherent whole. "The Farewell Discourse" was found to follow a rhetorical arrangement which gives a literary explanation to some assumed form-critical problems, such as the ending at 14:31. Not only does this rhetorical structure give appropriate closure and transition with movement from one topic to another, it does so with a chiastic arrangement of the major topics. Jesus is presented by the evangelist, with his words and actions, defining and modeling what his disciples are to be in their own soon-approaching ministry to the community of believers and to the world. He is shown giving persuasive words of comfort, encouragement, instruction, and motivation to his disciples as he prepares them to continue his mission after his departure.

Sicker asserts that the Mosaic canon, the Pentateuch, is first and foremost a library of essentially political teachings and documents, and that the first eleven chapters of the book of "Genesis" set forth in essence a general Mosaic political philosophy. These writings take a unique mythopoeic approach to the construction of a normative political theory intended to undergird the idea of a mutual covenant between God and the people of Israel that is to be realized in history in the creation of the ideal society. It is with the elaboration of the political ideas reflected in these early chapters of "Genesis" that this book is concerned.

For the modern reader, the biblical texts should be understood as postulating some basic ideas of Mosaic moral and political philosophy that, in Sicker's view, continue to be applicable in contemporary times. First, man is endowed with free will, however constrained by circumstances it may be, and with the intellect to govern and direct it in appropriate paths. Accordingly, he is individually responsible for his actions and must be held accountable for them. Second, man has a necessary relation to God whether he wishes it or not. Prudence alone will therefore dictate that compliance with divine precept is in man's best interest. Third, the notion that man can create a moral society without reference to God is a deceptive illusion. Man's ability to rationalize even his most outrageous behavior clearly indicates the need for an unimpeachable source and standard of moral authority. Fourth, until all men accept the preceding principles, the idea of a universal state is both dangerous and counterproductive. In the 20th century, we have witnessed two different attempts to create such a world state, both of which produced totalitarian monstrosities. Fifth, individualism as a social philosophy tends to be destructive of traditional values and must be tempered by the idea of communal responsibility. A survey of particular interest to scholars, researchers, and students interested in Jewish history, political thought, and the Old Testament.

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.

The anthropological approach to the expulsion of the foreign women from the post-exilic community argues that it was the result of a witch-hunt. Its comparative approach notes that the community responded to its weak social boundaries in the same fashion as societies with similar social weaknesses. This book argues that the post-exilic community's decision to expel the foreign women in its midst was the direct result of the community's inability to enforce a common morality among its members. This anthropological approach to the expulsion shows how other societies with weak social moralities tend to react with witch-hunts, and it suggests that the expulsion in Ezra 9-10 was precisely such an activity. It concludes with an examination of the political and economic forces that could have eroded the social morality of the community.

This monograph examines intertextual connections to Ezekiel found in John and in Second Temple literature. Chapter One describes the method used in the monograph, described as comparative intertextuality. Intertextual connections between Ezekiel and later Second Temple works are compared with intertextual connections between Ezekiel and the Gospel of John. Two chapters are devoted to understanding how various works in the Second Temple period make use of Ezekiel. The DSS contain many allusions to a number of Ezekiel's oracles, while other Second Temple works refer to only a few of Ezekiel's oracles, and those only rarely. In each case, Manning examines the evidence for the presence of the allusions, studies the implied interpretational methods, and comments on the function of the allusion in advancing the author's ideas. Two chapters analyze John's allusions to Ezekiel: the good shepherd, the vine, the opened heavens, imagery from the dry bones vision, and water symbolism. The monograph concludes with observations on how John's use of Ezekiel fits within the use of Ezekiel in Second Temple literature.John shares certain tendencies with other literature, such as the combination of allusions from related OT passages, the resumption of allusions later in the same work, and careful attention to the original context of the allusion. John has a few unique tendencies: he alludes to all five of Ezekiel's oracles of hope and primarily uses that imagery to describe the giving of the Holy Spirit and new life through Jesus.