How should we understand biblical texts where God is depicted as acting irrationally, violently, or destructively? If we distance ourselves from disturbing portrayals of God, how should we understand the authority of Scripture? How does the often wrathful God portrayed in the Old Testament relate to the God of love proclaimed in the New Testament? Is that contrast even accurate? Disturbing Divine Behavior addresses these perennially vexing questions for the student of the Bible. Eric A. Seibert calls for an engaged and discerning reading of the Old Testament that distinguishes the particular literary and theological goals achieved through narrative characterizations of God from the rich understanding of the divine to which the Old Testament as a whole points. Providing illuminating reflections on theological reading as well, this book will be a welcome resource for any readers who puzzle over disturbing representations of God in the Bible.

Since James Barr's work in the 1960s, the challenge for Hebrew scholars has been to continue to apply the insights of linguistic semantics to the study of biblical Hebrew. This book begins by describing a range of approaches to semantic and grammatical analysis, including structural semantics, cognitive linguistics and cognitive metaphors, frame semantics, and William Croft's Radical Construction Grammar. It then seeks to integrate these, formulating a dynamic approach to lexical semantic analysis based on conceptual frames, using corpus annotation. The model is applied to biblical Hebrew in a detailed study of a family of words related to "exploring," "searching," and "seeking." The results demonstrate the value and potential of cognitive, frame-based approaches to biblical Hebrew lexicology.

To whom is Moses speaking in Deuteronomy? This question is controversial in OT scholarship. Some passages in Deuteronomy indicate that Moses is addressing the first exodus generation that witnessed Horeb (Deut 5:3-4), while other passages point to the second exodus generation that survived the wilderness (Deut 1:35; 2:14-16). Redaction critics such as Thomas Roemer and John Van Seters view the chronological problems in Deuteronomy as evidence of multiple tradition layers. Although other scholars have suggested that Deuteronomy's conflation of chronology is a rhetorical move to unify Israel's generations, no analysis has thus far explored in detail how the blending of "you" and the "fathers" functions as a rhetorical device. However, a rhetorical approach to the "fathers" is especially appropriate in light of three features of Deuteronomy. First, a rhetorical approach recognizes that the repetitiveness of the Deuteronomic style is a homiletical strategy designed to inculcate the audience with memory. The book is shot through with exhortations for Israel to remember the past. Second, a rhetorical approach recognizes that collective memory entails the transformation of the past through actualization for the present. Third, a rhetorical approach to Deuteronomy accords well with the book's self-presentation as "the words that Moses spoke" (1:1). The book of Deuteronomy assumes a canonical posture by embedding the means of its own oral and written propagation, thereby ensuring that the voice of Moses speaking in the book of Deuteronomy resounds in Israel's ears as a perpetually authoritative speech-act. The Rhetoric of Remembrance demonstrates that Deuteronomy depicts the corporate solidarity of Israel in the land promised to the "fathers" (part 1), under the sovereignty of the same "God of the fathers" across the nation's history (part 2), as governed by a timeless covenant of the "fathers" between YHWH and his people (part 3). In the narrative world of Deuteronomy, the "fathers" begin as the patriarchs, while frequently scrolling forward in time to include every generation that has received YHWH's promises but nonetheless continues to await their fulfillment. Hwang's study is an insightful, innovative approach that addresses crucial aspects of the Deuteronomic style with a view to the theological effect of that style. Jerry Hwang (Ph.D., Wheaton College) serves as Assistant Professor of Old Testament at Singapore Bible College.

The Peshitta is the Syriac translation of the Old Testament made on the basis of the Hebrew text during the second century CE. Much like the Greek translations of the Old Testament, this document is an important source for our knowledge of the text of the Old Testament. Its language is also of great interest to linguists. Moreover, as Bible of the Syriac Churches it is used in sermons, commentaries, poetry, prayers, and hymns. Many terms specific to the spirituality of the Syriac Churches have their origins in this ancient and reliable version of the Old Testament. The present edition, published by the Peshitta Institute in Leiden on behalf of the International Organization for the Study of the Old Testament, is the first scholarly one of this text. It presents the evidence of all known ancient manuscripts and gives full introductions to the individual books. This volume contains Canticles or Odes, Prayer of Manasseh, Apocryphal psalms, Psalms of Solomon, Tobit, and I(3) Esdras.

The volume brings together eight new essays on Amos, which focus on a range of issues within the book. They represent a number of different approaches to the text from the text-critical to teh psychoanalytical, and from composition to reception. Arising out of a symposium to honour John Barton for his 60th birthday, the essays all respond, either directly or indirectly, to his Amos's Oracles Against the Nations, and to his lifelong concern with both ethics and method in biblical study.

Weariness. Wonder. Joy. Longing. Anger. These are the feelings of the Psalms: honest expressions of pain and joy penned by real people in the midst of real life circumstances. Though they were written centuries ago, the Psalms still resonate deeply with us today, giving voice to our thoughts and longings: "Out of the depths I cry to you, O LORD." (Psalm 130:1) "God is our refuge and strength, an ever-present help in trouble." (Psalm 46:1) "As the deer pants for streams of water, so my soul pants for you, O God." (Psalm 84:2) In Learning to Pray Through the Psalms, James W. Sire teaches us to take our appreciation for this rich book of Scripture a step further. Choosing ten specific psalms, Sire offers background information that helps us read each one with deeper insight and then lays out a meditative, step-by-step approach to using the psalmists' words as a guide for our own personal conversation with God. A group study is also included in each chapter, along with a guide for praying through the psalm in community. The Lord loves when his people pray. And his Word is a powerful tool for framing honest, intimate prayers. Sire's innovative approach will enrich our minds and our souls as we read more perceptively and pray with all of our emotions.

This monograph on biblical linguistics is a highly specialized, pragmatic investigation of the controversial question of 'foregrounding' - the deviation from some norm or convention - in Old Testament narratives. The author presents and examines the two main sources of pragmatic foregrounding: events or states deviating from well-established schemata, structures of reader expectation that can be manipulated by the narrator to highlight specific 'chunks' of discourse; and evaluative devices, which are used by the narrator to indicate to the reader the point of the story and direct its interpretation. Cotrozzi critiques the particular evaluative device known as the 'historic present', a narrative strategy that employs the present tense to describe past event. He tests two main theories that support this device by using a cross-linguistic model of the historical present drawing upon a variety of languages. Cotrozzi ultimately refutes these theories with a thorough examination and detailed refutation. He concludes with a study of a particular Hebraic verb as a particular marker of represented perception, a technique whereby the character's perceptions are expressed directly from its point of view. Over the last 30 years this pioneering series has established an unrivaled reputation for cutting-edge international scholarship in Biblical Studies and has attracted leading authors and editors in the field. The series takes many original and creative approaches to its subjects, including innovative work from historical and theological perspectives, social-scientific and literary theory, and more recent developments in cultural studies and reception history.

This book studies how wisdom ideas in Genesis 37-50 relate to the themes and motifs that emerge from the Abrahamic promises. While the Joseph narrative is not simply a wisdom tale, there appear to be many features that are suggestive of wisdom. A literary reading of the chapters examines how these 'wisdom-like elements' relate to the story as a whole. Chapter 37 establishes that God will cause Joseph to rise to prominence. The intriguing story of Tamar in chapter 38 is seen as a kind of microcosm of the entire Joseph story. Joseph's public use of wisdom is considered in chapters 39-41, where he uses power successfully and with discernment. Joseph's private use of wisdom occupies chapters 42-45. Chapters 46-50 complete the story by weaving the concerns of the previous chapters into the fabric of God's purposes for his covenant people. In the final form of the narrative, both the wisdom and the covenant strands are seen to be prominent. The covenant strand is reflected in the connections forged with the rest of Genesis and the wider Pentateuch. The wisdom strand is evident in the public and private arenas, as well as in Joseph's tested character. God's behind-the-scenes activity, coupled with human initiatives, emerges as another 'wisdom-like element.' Both covenant and wisdom retain their distinctive contributions and are complimentary ways of God's establishing his active rule. God uses wise human initiatives to accomplish his overarching purposes.

The less-discussed character in the Bible is the woman: two talking animals therein have sometimes received more page space. This volume shines the light of close scrutiny in the less-trodden direction and focuses on biblical and allied women, or on the feminine side of Creation. Biblical women are compared to mythical characters from the wider Middle East or from contemporary literature, and feminist/womanist perspectives are discussed alongside traditional and theological perspectives.

This volume brings gender studies to bear on Micah's powerful rhetoric, interpreting the book within its ancient and modern contexts. Julia M. O'Brien traces resonances of Micah's language within the Persian Period community in which the book was composed, evaluating recent study of the period and the dynamics of power reflected in ancient sources. Also sampling the book's reception by diverse readers in various time periods, she considers the real-life implications of Micah's gender constructs. By bringing the ancient and modern contexts of Micah into view, the volume encourages readers to reflect on the significance of Micah's construction of the world. Micah's perspective on sin, salvation, the human condition, and the nature of YHWH affects the way people live-in part by shaping their own thought and in part by shaping the power structures in which they live. O'Brien's engagement with Micah invites readers to discern in community their own hopes and dreams: What is justice? What should the future look like? What should we hope for? From the Wisdom Commentary series Feminist biblical interpretation has reached a level of maturity that now makes possible a commentary series on every book of the Bible. It is our hope that Wisdom Commentary, by making the best of current feminist biblical scholarship available in an accessible format to ministers, preachers, teachers, scholars, and students, will aid all readers in their advancement toward God's vision of dignity, equality, and justice for all. The aim of this commentary is to provide feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. A central concern is the world in front of the text, that is, how the text is heard and appropriated by women. At the same time, this commentary aims to be faithful to the ancient text, to explicate the world behind the text, where appropriate, and not impose contemporary questions onto the ancient texts. The commentary addresses not only issues of gender (which are primary in this project) but also those of power, authority, ethnicity, racism, and classism, which all intersect. Each volume incorporates diverse voices and differing interpretations from different parts of the world, showing the importance of social location in the process of interpretation and that there is no single definitive feminist interpretation of a text.

The prevalence of evil and violence in the world is a growing focus of scholarly attention, especially violence done in the name of religion and violence found within the pages of the Old Testament. Many atheists consider this reason enough to reject the notion of a supreme deity. Some Christians attempt to exonerate God by reinterpreting problematic passages or by prioritizing portrayals of God's nonviolence. Other Christians have begun to respond to violence in the Old Testament by questioning the nature of the text itself, though not rejecting belief in a good God. Wrestling with the Violence of God: Soundings in the Old Testament is a response to these challenging issues. The chapters in this volume present empathetic, holistic, and methodologically responsible readings of the Old Testament as Christian Scripture. Contributors from different nationalities, religious traditions, and educational institutions come together to address representative biblical material that depicts violence. Chapters address explicit portrayals of divine violence, human responses to violence of God and violence in the world, alternative understandings of supposedly violent texts, and a hopeful future in which violence is no more. Rather than attempt to offer a conclusive answer to the issue, this volume constructively contributes to the ongoing discussion.

Solomon is one of the more complex and fascinating characters in the history of Israel. As a king he is second only to David. As the king who gave Israel its temple he is unsurpassed. As the prototype of the sage his name lives on in numerous biblical and non-biblical writings. As the magician of later tradition he has established himself as a model for many other aspirants in this field. This volume contains the proceedings of an international conference on Solomon that was held at the Faculty of Theology and Religious Studies of the University of Leuven, September 30 October 2, 2009 and discussed various aspects of this multifaced character as he appears in Jewish, early Christian, and Islamic tradition.

In this masterwork, one of America's leading biblical scholars takes a fresh look at the theology of the Old Testament. Anderson cuts his own path and provides us with creative new insights on all the major sections of the Old Testament. He illuminates the nuances of the various covenants and theological shifts in a highly readable style. His conversation partners include the formative contributors from both the Christian community (Eichrodt, von Rad, Childs) and the Jewish community (Heschel, Herberg, Levenson) while interacting with the most recent developments in the field, especially Walter Brueggemann's Theology of the Old Testament.

From creationism to The God Delusion, the public dialogue of science and religion either uses the early chapters of Genesis in a naive and simplistic way or rejects their relevance to contemporary questions. This is reinforced by the myth that Darwin caused a rejection of a literalistic reading of Genesis 1 and from that point most Christian theology lost any confidence in these texts. The truth is far more complex. Jewish and Christian interpretation of the early chapters of Genesis had a long a fruitful history from the earliest times. In the 19th century, many more important issues were at stake than biblical literalism, and there were many different interpretations of how the discoveries of Darwin helped or hindered the reading of the biblical text. Today, theologians are returning to the importance of Genesis as a partner in dialogue with science, gender, and environmental care. As the distinguished authors of the papers in this volume show, far from Darwin burying these ancient texts, he has liberated them to speak in new and different ways. The volume is divided into three parts. In the first, the authors explore how the scriptures themselves were interpreted before the time of Darwin. The fact that non-literal interpretations were standard in early Jewish and Christian thought is often ignored. In fact, these insightful early interpretations have much to teach us today. Part II presents essays on the real history of the Darwin controversies. Exploding the myths about this period, it is fascinating to see how Darwin was welcomed by many religious thinkers. In Part II, the authors apply the insights of Genesis post Darwin to contemporary issues today, such as: what it means to be human, questions of gender, and of evil and environmental care. The final chapter deals with the rise of creationism in its current social context.

Due to overwhelming popular demand John Wesley prepared these notes towards the end of his life. He intended them for the devout Christian, not the scholar.

Baruch and the Letter of Jeremiah are among the so-called deuterocanonical books of the Bible, part of the larger Catholic biblical canon. Except for a short article in the Women's Bible Commentary, no detailed or comprehensive feminist commentary on these books is available so far. Marie-Theres Wacker reads both books with an approach that is sensitive to gender and identity issues. The book of Baruch-with its reflections on guilt of the fathers, with its transformation of wisdom into the Book of God's commandments, and with its strong symbol of mother and queen Jerusalem-offers a new and creative digest of Torah, writings, and prophets but seems to address primarily learned men. The so-called Letter of Jeremiah is an impressive document that unmasks pseudo-deities but at the same draws sharp lines between the group's identity and the "others," using women of the "others" as boundary markers.

Due to overwhelming popular demand John Wesley prepared these notes towards the end of his life. He intended them for the devout Christian, not the scholar.This is the second in a three volumes set: Genesis--Chronicles II (978-1-84902-634-5), Ezra-Malachi (978-1-84902-633-8), and The New Testament (978-1-84902-635-2).

Jeremiah's Scriptures focuses on the composition of the biblical book of Jeremiah and its dynamic afterlife in ancient Jewish traditions. Jeremiah is an interpretive text that grew over centuries by means of extensive redactional activities on the part of its tradents. In addition to the books within the book of Jeremiah, other books associated with Jeremiah or Baruch were also generated. All the aforementioned texts constitute what we call "Jeremiah's Scriptures." The papers and responses collected here approach Jeremiah's scriptures from a variety of perspectives in biblical and ancient Jewish sub-fields. One of the authors' goals is to challenge the current fragmentation of the fields of theology, biblical studies, ancient Judaism. This volume focuses on Jeremiah and his legacy.

"The purpose of this collection of Brueggemann's essays is to bring to the fore a much more extensive critical engagement on his part with the current discussion about the Old Testament, its character, its authority, its theology, and especially its God.... Readers of these essays who think they may have grasped what Brueggemann has to say about the theology of the Old Testament from reading his magnum opus will find that he is still thinking, still listening, and still helping us understand the scriptures of Israel and the church at an ever deeper level."