The story of Susanna and the Elders is one of the most interpreted and reproduced tales from the "Apocrypha". In its compact narrative, it touches on attempted rape, female sexuality, abuse of power, punishment for the wicked, and voyeurism. "The Good, the Bold, the Beautiful" argues that the story of Susanna was written in the first century BCE, and Clanton provides a brief description of that century. He performs a narrative-rhetorical reading of Susanna, and illustrates that the story uses sexual anxiety and desire to set up a moral dilemma for Susanna. That moral dilemma is resolved in two ways: Susanna's refusal to allow herself to be raped, and Daniel's intervention. Clanton argues that although the story has many mimetic features, it is the thematic function that is overriding, especially after Daniel's appearance. Put another way, the story's emphasis on Susanna, the Elders, and Daniel as "plausible people" is secondary to its stress on what those characters represent and the message it is relaying through those representations. Clanton analyzes chronologically selected aesthetic interpretations of the story found in the Renaissance. He shows that the prevailing artistic interpretation during the Renaissance focused on the mimetic, sexual aspects of the story because it deals with issues of patronage, and sex/gender that were current at the time. "The Good, the Bold, the Beautiful" argues that several Renaissance renderings provide counter readings that focus more on the value and themes in the story. These renderings provide models for readers to resist the sexually exploitative features of both the narrative and its interpretations. Clanton reflects on the need for the reader to resist potentially harmful interpretation, especially those that focus on the mimetic level of the story's rhetoric.

Alistair May explores the part played by sexual ethics and the rhetoric of sexual morality in the formation of Christian identity by focusing on the longest discussion of sex in the New Testament - 1Corinthians 5-7. Viewing this passage as a unified discourse, he considers how Paul's ethics serve to give his converts a distinct identity. Although tools from the social sciences are used, the major focus of the work is in careful exegesis of the text. As the study progresses through the text of 1Corinthians 5-7, May argues that Paul strives to maintain an absolute distinction between insider and outsider in regard to morality. Immorality belongs exclusively to the outside and to the pre-conversion identity of the Corinthians. Hence those labelled immoral can no longer remain in the community. 1 Corinthians 6.12-20 reveals that, for Paul, sexual sin is unique in its destruction of Christian identity and that any sexual participation is a potential conflict with participation in Christ. Thus, chapter 6 is directly connected with the discussion of the legitimacy of marriage in 1Corinthians 7. Rejecting the scholarly consensus that Paul is reacting to ascetics, May controversially argues that chapter 7 should be read as Paul's commendation of singleness to a reluctant Corinthian audience. This is volume 278 in the Journal for the Study of the New Testament Supplement series.

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 Deuteronomistic Historian patterned more than four dozen of his narratives after those in Genesis-Numbers. The stories that make up Genesis-Numbers were indelibly impressed on the Deuteronomistic Historian's mind, to such an extent that in Deuteronomy-Kings he tells the stories of the nation through the lens of Genesis-Numbers. John Harvey discusses the eight criteria which may be used as evidence that the given stories in Deuteronomy-Kings were based on those in Genesis-Numbers. Unified accounts in the Deuteronomistic History, for instance, often share striking parallels with two or more redactional layers of their corresponding accounts in Genesis-Numbers, showing that the given accounts in the Deuteronomistic History were written after the corresponding accounts in Genesis-Numbers had been written. Furthermore, the Deuteronomistic Historian calls the reader's attention to accounts in Genesis-Numbers by explicitly citing and referring to them, by using personal names, and by drawing thematic and verbal parallels. Retelling the Torah, the first book to focus on these parallel narratives, contains far-reaching implications for Hebrew Bible scholarship.

This new volume in the Feasting on the Word series provides an alternative to strict lectionary use for Advent, with six thematically-designed services for the four Sunday in Advent, as well as, Christmas Eve and Christmas Day. Four midweek services provide a supplemental study of John the Baptist to enhance the congregation's Advent experience. The resources in this companion are a combination of material from existing Feasting on the Word volumes as well as newly written material. In keeping with other Feasting on the Word resources, the Advent Companion offers pastors focused resources for sermon preparation along with ready-to-use liturgies for a complete order of worship. All new material including hymn suggestions, Service of Hope and Healing, and children's sermon make this an invaluable resource for the Advent season.

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?

This study focuses on a reading of Proverbs 19 as satire and argues that it alludes to two points of critique against Solomon: his political policy of socio-economic injustice and his numerous sexual (in)discretions. That Solomon abandoned his divinely proscribed duty only evinces his lack of fear of Yahweh. First, Solomon demonstrates his lack of discernment by an inability to rule with righteousness, justice and equity because of administrative policies that bled the innocent dry of their resources for his own self-aggrandizement. Second, Solomon's sexual behavior reflects his need of Wisdom as the personification of eroticism. The absence of the fear of Yahweh in Solomon prompts the poets reproof in Proverbs 19 that he should resume his proper role of Torah meditation. How the son responds to the decision posed to him remains decidedly open-ended, since satire generally offers no denouement to its plot. Nevertheless, the signs of this satiric poetry intimate the wise king as a royal fool.

This volume - a Festschrift in honour of the renowned Acts-scholar Eckhard Plumacher - contains thirteen articles on Luke's Acts of the Apostles. Presented are essays concerning Luke's language and style (Alexander, Koch, Steyn, Victor), the literary and historiographical technique applied in Acts (Moessner, Koch, Lindemann), on Luke's theology / Christology (Schroter, Vouga) and on the use (and abuse) of Acts for reconstructing aspects of the history of Early Christianity (Breytenbach, Horn, Schmithals) and for constructing theology relevant to modern culture (Vouga). Furthermore it contains a critical edition and commentary of the Martyrdom of Stephen with a discussion of its relationship to Acts (Bovon/Bouvier) and a presentation and discussion of some unknown Coptic Fragments of Acts (Bethge).

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.

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.

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.>