Here is a compact study of how Mark's Gospel meditates on time. It examines how the Gospel's contemporary setting in ordinary time defines its genre, and how Mark uses the Hebrew scriptures to remember and recall past teachings, prophecies and histories. The suspended time narratives, Mark's 'intercalations', on the other hand, interrupt the narrative of the critical time present. Finally, by bringing the eternal horizon into the events of the present, Mark's 'mythic time' reveals the crisis events as a momentary interruption of ordinary time. Similarly, during the 'ritual time', the Gospel narrative breaks with its own historical setting in order to unravel the dead-endedness of the crisis story by symbolically taking it outside time.>

The volume deals with the Septuagint version of Isaiah 23, the Oracle of Tyre. The text of this chapter serves as an illustration of a comprehensive method of analysis which is described in the first part of the book.
After a study of the Masoretic text the Septuagint version is dealt with from several points of view: in comparison with the Masoretic text, as text in its own right, as to its genre ('vision'), and concerning its Hebrew Vorlage. Due attention is paid to the Isaiah texts from Qumran.
The last part of the book contains a chapter on the reception of LXX Isaiah 23 in patristic commentaries and also an appendix of text critical notes on Isaiah 23 according to the principles of the "Biblica Hebraica Quinta.

Waldemar Janzen offers a fresh approach to the canonical structure of Exodus. The liberation from Egypt is a prelude to Israel's unique calling to model before the nations a new life of service under God. Exodus portrays how God, through his servant Moses, wages a dramatic battle with Egypt's mighty ruler for the release of enslaved Israel. Yet as the battle rages, Israel stands apart as a watching noncombatant, wavering between doubt and faith.

After wresting Israel from Pharaoh's enslavement, God fights for the soul of his doubting and resistant people. They ask, "Is the Lord among us or not?" Even after Israel's covenant commitment to be God's "priestly kingdom and holy nation", Israel breaks away again and worships a golden calf, a symbol of what is clear to the senses.

In the end, God's grace wrests Israel away once more, this time from captivity to its own doubts, fears, and self-centeredness. In the last chapters, Exodus portrays a people focused in faith on the imageless presence of God in its midst. Nevertheless, God still wrestles for his people even today.

The book presents essays on themes useful for teaching, preaching, and Bible study; bibliographies; charts; a map; and an index. "Believers church" refers to churches in the Anabaptist heritage of faith. The BCBC series is sponsored by six denominations: Brethren Church, Church of the Brethren, Brethren in Christ Church, General Conference Mennonite Church, Mennonite Brethren Church, and Mennonite Church.

Whether the Second Epistle of Paul to the Corinthians is a single document or a compilation of two or more, and the question of Paul's relations with the Corinthian church between the despatch of the First and the composition of the Second letter (or letters), have been matters of debate since the eighteenth century.Margaret Thrall's commentary engages with these and all the other issues associated with 2 Corinthians. There follows a detailed verse-by-verse exegesis of chapters 1-7, which attempts to understand the viewpoint of the original readers of the text as well as Paul's own.This volume covers many of Paul's writings which have evoked considerable scholarly interest in recent years. This is an exemplary addition to the ICC series.>

In a book marked by unusually readable yet academic style, Mettinger transforms our knowledge of the story of Eden in Genesis. He shows us a story focused on a divine test of human obedience, with human disobedience and its consequences as its main theme. Both of the special trees in Eden had a function: the tree of knowledge as the test case, and the tree of life as the potential reward for obedience. Mettinger adopts a two-tiered approach. In a synchronic move, he understakes a literary analysis that yields striking observations on narratology, theme, and genre in the text studied. He defines the genre as myth and subjects the narrative to a functional analysis. He then applies a diachronic approach and presents a tradition-historical reconstruction of an Adamic myth in Ezekiel 28. The presence of both wisdom and immortality in this myth leads to a discussion of these divine prerogatives in Mesopotamian literature (remember Adapa and Gilgamesh). The two prerogatives demarcated an ontological boundary between the divine and human spheres. Nevertheless, the Eden Narrative does not evaluate the human desire to obtain knowledge or wisdom negatively. A piece of fresh, original scholarship in accessible form, this book is ideal for courses on creation, primeval history, the Bible and literature, and the Bible and the ancient Near East.

Underlying Exodus in its priestly redaction is a pilgrimage. Smith's new book starts by reviewing pilgrimage shrines, feasts and practices in ancient Israel. Next, it examines the two pilgrimage journeys in Exodus. In Exodus 1-15 Moses journeys to Mount Sinai, experiences God and receives his commission. In Exodus 16-40, Moses and the people together journey to Mount Sinai for the people's experience of God and their commission. Between lies Exodus 15, the fulcrum-point of the book: vv. 1-12 look back and vv. 13-18 look forward to Israel's journey to Sinai. Finally, the different meanings of torah in the book of Exodus are contrasted, and the book concludes with a consideration of Exodus's larger place in the Pentateuch.>

The stories of Elisha the prophet have received scant attention in recent years, perhaps because they are so enigmatic. This study places the Elisha material firmly within the narrative of Genesis-2 Kings, and examines the effect these stories have on the reader's perception of the role of the 'prophet'. Using the narratological theories of Mieke Bal, David Jobling and others, Bergen shows that the Elisha stories present prophetism in a negative light, confining prophets to a rather limited scope of action in the narrative world.>

The narrative of the book of Ruth is a drama of ordinary human life, but the drama unfolds against a background of the providence and purposes of God. Katharine Doob Sakenfeld has written a commentary that makes very clear why the book of Ruth has such great importance as literature and as Scripture.

Interpretation: A Bible Commentary for Teaching and Preaching is a distinctive resource for those who interpret the Bible in the church. Planned and written specifically for teaching and preaching needs, this critically acclaimed biblical commentary is a major contribution to scholarship and ministry.

Ezra-Nehemiah has been neglected in biblical studies, but it is important as one of the few windows into the Persian period of Israel's history, the setting for so much of the final shape of the Hebrew Bible. To know this period is to know what influenced these redactors. In "Ezra and Nehemiah" Gordon Davies provides that knowledge using rhetorical criticism, a methodology that reveals the full range and progress of the book's ideas without hiding its rough seams and untidy edges.

The purpose of rhetorical criticism is to explain not the source but the power of the text as a unitary message. This approach does not look at plot development, characterization, or other elements whose roughness makes Ezra-Nehemiah frustrating to read. Instead, it examines the three parts of the relationship - the strategies, the situations, and the effects - between the speaker and the audience. Rhetorical criticism's scrutiny of the audience in context favors the search for the ideas and structures that are indigenous to the culture of the text.

Rhetorical criticism is interested in figures of speech as means of persuasion. Therefore, to apply it to Ezra-Nehemiah, Davies concentrates on the public discourse - the orations, letters, and prayers - throughout its text. In each chapter he follows a procedure that: (1) where it is unclear, identifies the rhetorical unit in which the discourse is set; (2) identifies the audiences of the discourse and the rhetorical situation; (3) studies the arrangement of the material; (4) studies the effect on the various audiences; (5) reviews the passage as a whole and judges its success. In the conclusion, Davies explains that Ezra-Nehemiah makes theological sense on its own terms, by forming a single work in which a range of ideas is argued.

Biblical scholars as well as those interested in literary criticism, communication studies, rhetorical studies, ecclesiology, and homiletics will find Ezra and Nehemiah enlightening.

Chapters are Ezra 1:1-6," "Ezra 4:1-24," "Ezra 5:1-6: 15," "Ezra 7," "Ezra 9-10," "Nehemiah 1- 2," "Nehemiah 3-7," and "Nehemiah 8-10."

"Gordon F. Davies is associate professor of Old Testament and dean of students at St. Augustine's Seminary of Toronto.""

This volume of essays, dedicated to the late Raymond B. Dillard, addresses the question, 'Was the Chronicler a Historian?' It includes profiles of the diverse kinds of material found in Chronicles, and assesses their value for the reconstruction of the history of ancient Israel. This collection represents the best of recent scholarship on a subject that is generating intense discussion in biblical research.>

Hosea, along with Amos, opens the period of the Writing Prophets. He is the only man called to the office of prophet who both lived and prophesied in the Northern Kingdom of Israel. This volume, no available in a new casebound edition, offers a verse-by-verse commentary on the book of Hosea. James Luther Mays gives the background to the book of Hosea: Hosea, the man; the time; the sayings; the message; and the contents of the book. The Old Testament Library provides fresh and authoritative reatments of important aspects of Old Testament study through commentaries and general surveys. The contributors are scholars of international standing.

In The Time That Remains, Agamben seeks to separate the Pauline texts from the history of the Church that canonized them, thus revealing them to be the fundamental mession nic texts of the West. He argues that Paul's letters are concerned not with the foundation of a new religion but rather with the messianic abolition of Jewish law. Situating Paul's texts in the context of early Jewish messianism, this book is part of a growing set of recent critiques devoted to the period when Judaism and Christianity were not yet fully distinct, placing Paul in the context of what has been called Judaeo-Christianity. Agamben's philosophical exploration of the problem of messianism leads to the other major figure discussed in this book, Walter Benjamin. Advancing a claim without precedent in the vast literature on Benjamin, Agamben argues that Benjamin's philosophy of history constituies a repetition and appropriation of Paul's concept of remaining time. Through a close reading and comparison of Benjamin's Theses on the Philosophy of History and the Pauline Epistles, Agamben discerns a number of striking and unrecognized parallels between the two works. Meridian: Crossing Aesthetics

Hebrew Biblical narratives are notoriously sparing in their portrayal of character, leaving much to the reader. Here a number of scholars assume the identities of some familiar biblical characters, and use the clues in the text, their own exegetical skills and knowledge of the biblical world, and their readerly imagination to fill in the gaps of the biblical text. In doing so, they remove the point of view of biblical narratives from the narrator to one of the characters, allowing the ideology of the text to be affirmed, adjusted or challenged. Contributors to this volume include Francis Landy, Athalya Brenner, Yairah Amit, John Goldingay, Jonathan Magonet, Hugh Pyper, and Philip Davies, and the biblical characters include Rahab, Isaiah, Gomer, Eve, Delilah, Joseph, Jeremiah and Haman.

Paul seemingly nowhere in his letters commands his congregations to preach the gospel. Therefore many scholars have concluded that Paul's thinking had little or no place for a mission of the church. This study undertakes a fresh investigation of the question by devoting close attention to a text hitherto overlooked in discussion of early Christian mission, Paul's letter to the Philippians. The Jewish context of Paul's thought in Philippians is the key to unlocking his understanding of church and mission in the letter. The study accordingly begins in Part One with an investigation of conversion of gentiles in ancient Judaism. Part Two, drawing upon this Jewish context, focuses on close exegesis of Philippians, revealing the crucial place of the mission of the church in Paul's thought. The questions addressed by this study go to the heart of our understanding of Paul and of mission in earliest Christianity.