David's Politics evaluates what we can learn about politics by studying David's life as presented in the Books of Samuel through the first two chapters of 1 Kings. I begin by discussing the rules for kingship set forth in Deuteronomy and carry this through to the elders' demand that the prophet Samuel appoint a king. Despite his reluctance he appoints Saul, who has many military successes. But when he fails when he fails to annihilate the Amalekites God withdraws his grace and Saul falls into a state of depression, which grows worse as the story progresses. David is called to Saul's court as a musician. I argue that he has three roles, first as a servant to King Saul, second as a rebel against Saul, and third as king. As a servant to Saul, David establishes his credentials as a warrior and also becomes the king's son-in-law. As a rebel against Saul, David again takes actions that solidify his future support in Israel and Judah. David has two opportunities to kill Saul, but refuses to kill him. He also cements his political support in Judah. After becoming king, David's military successes are the prime reason for his support. He also administered justice, which may have further bolstered his legitimacy. Indeed, David did what was right "all the days of his life, except in the matter of Uriah the Hittite" (1 Kings 15:5). By committing adultery with Bathsheba, Uriah's wife, and by having Uriah murdered, David brings grief upon himself and his family: the rape of his only named daughter, the murder of Amnon, his first-born son and the death in battle of Absalom, who is probably David's oldest surviving son. Throughout most of this account David displays remarkable political sagacity, and more can be learned studying his life than that of any other king of Israel or Judah.

A concise introduction to a central topic in biblical studies, designed with the needs of students, preachers and teachers in mind

The biblical book of Genesis stands nearly without parallel in the shared history of Judaism, Christianity, and Islam. Because of its abiding importance to late antique theology and practical life across religious boundaries, it gave rise to a wide range of literary responses. The essays in this book study an array of Jewish and Christian responses to Genesis as they took shape in specific literary forms-the unique genres of late antique poetry. While late antique and early medieval Jews and Christians did not always agree in their interpretations of Genesis, they participated broadly in a shared culture of poetic production. Some of these poetic genres paralleled one another simply as distinct examples of metered speech, while others emerged in conversation and through mutual influence. Though late antique poems developed in a variety of languages and across religious boundaries, scholarly study of late antique poetry has tended to isolate the phenomenon according to language. As a corrective to this linguistic isolation, this book initiates a comparative conversation around the Jewish and Christian poetry that emerged in late antique Aramaic, Greek, Hebrew, Latin, and Syriac. Tending equally to exegetical content and literary form, the essays in this book sit at the intersection of a variety of scholarly conversations-around the history of biblical exegesis, the formation of late antique and early medieval literature and literary culture, and the comparative study of Judaism and Christianity.

The Genesis story of Cain's murder of Abel is often told as a simplistic contrast between the innocence of Abel and the evil of Cain. This book subverts that reading of the Biblical text by utilising Giorgio Agamben's concepts of homo sacer, the state of exception and the idea of sovereignty to re-examine this well-known tale of fratricide and bring to the fore its political implications. Drawing from political theory, philosophy, and psychoanalysis, this book creates a theoretical framework from which to do two things: firstly, to describe and analyse the history of interpretation of Genesis 4:1-16, and secondly to propose an alternative reading of the Biblical text that incorporates other texts inside and outside of the Biblical canon. This intertextual analysis will highlight the motives of violence, law, divine rule, and the rejected as they emerge in different contexts and will evaluate them in an Agambenian framework. The unique approach of this book makes it vital reading for any academic with interests in Biblical Studies and Theology and their interactions with politics and ethics.

Throughout the Hebrew Bible, strangers are indispensable to the formation of a collective Israelite identity. Encounters between the Israelites and their neighbors are among the most urgent matters explored in biblical narratives, yet relatively little scholarly attention has been paid to them. This book corrects that imbalance by carrying out close readings of the accounts of Israel's myriad interactions with the surrounding nations. The book follows the people of Israel after they leave Egypt, as they wander in the wilderness, cross over into the land, become a unified people Israel and face explusion from that land. The introduction lays the groundwork for a literary reading. Each chapter that follows highlights a distinct people and the issues that they create. For example, Jethro, father-in-law of Moses and a Midian priest, provides a model of collaboration, while Samson's behavior triggers a cycle of violent retribution. These engaging stories illustrate the perceived dangers of idolatry and military oppression, but also convey lessons in governance, cultural innovation and the building of alliances. This book is vital reading for Biblical scholars and interested readers who want to deepen their understanding of the Israelites' relationship with neighboring peoples. It will also be of keen interest to academics who work in ancient history and culture.

This volume explores the afterlives of Eve and Adam beyond the Genesis story. How did they become such a prominent part of mainstream Christian thought and theology-and Jewish and Muslim tradition as well-, and what forms did their story take as it was told and retold? To investigate the traces of Eve and Adam through the centuries is to discover a surprising variety of interpretations. The chapters of this book come from eleven European scholars. Bob Becking writes on how the identity of the primaeval couple is constructed in Genesis, Geert van Oyen on Eve as a character in the New Testament, Willemien Otten on Adam and Eve in Augustine, Harm Goris on them in Aquinas, Theo Bell on them in Luther. Willem van Asselt examines the Pre-Adamites in the theology of Isaac La Peyrere, Heleen Zorgdrager considers Adam and Eve in the theology of Schleiermacher, Susanne Hennecke focuses on Karl Barth and Luce Irigaray looking at Michelangelo's The Creation, Anne-Marie Korte on the Genesis story in a feminist theological perspective, Eric Ottenheijm on Eve and 'women's commandments' in orthodox Judaism, and Karel Steenbrink on Muslim interpretations of their story.

This collection of essays by biblical scholars is the first book-length treatment of the 2014 film Noah, directed by Darren Aronofsky. The film has proved to be of great interest to scholars working on the interface between the Bible and popular culture, not only because it was heralded as the first of a new generation of biblical blockbusters, but also because of its bold, provocative, and yet unusually nuanced approach to the interpretation and use of the Noah tradition, in both its biblical and extra-biblical forms. The book's chapters, written by both well-established and up-and-coming scholars, engage with and analyze a broad range of issues raised by the film, including: its employment and interpretation of the ancient Noah traditions; its engagement with contemporary environmental themes and representation of non-human animals; its place within the history of cinematic depictions of the flood, status as an 'epic', and associated relationship to spectacle; the theological implications of its representation of a hidden and silent Creator and responses to perceived revelation; the controversies surrounding its reception among religious audiences, especially in the Muslim world; and the nature and implications of its convoluted racial and gender politics. Noah as Antihero will be of considerable interest to scholars conducting research in the areas of religion and film, contemporary hermeneutics, reception history, religion and popular culture, feminist criticism, and ecological ethics.

The history of David's Jerusalem remains one of the most contentious topics of the ancient world. This study engages with debates about the nature of this location by examining the most recent archaeological data from the site and by exploring the relationship of these remains to claims made about David's royal center in biblical narrative. Daniel Pioske provides a detailed reconstruction of the landscape and lifeways of early 10th century BCE Jerusalem, connected in biblical tradition to the figure of David. He further explores how late Iron Age (the Book of Samuel-Kings) and late Persian/early Hellenistic (the Book of Chronicles) Hebrew literary cultures remembered David's Jerusalem within their texts, and how the remains and ruins of this site influenced the memories of those later inhabitants who depicted David's Jerusalem within the biblical narrative. By drawing on both archaeological data and biblical writings, Pioske calls attention to the breaks and ruptures between a remembered past and a historical one, and invites the reader to understand David's Jerusalem as more than a physical location, but also as a place of memory.

Yitzhak Berger advances a distinctive and markedly original interpretation of the biblical book of Jonah that resolves many of the ambiguities in the text. Berger contends that the Jonah text pulls from many inner-biblical connections, especially ones relating to the Garden of Eden. These connections provide a foundation for Berger's reading of the story, which attributes multiple layers of meaning to this carefully crafted biblical book. Focusing on Jonah's futile quest and his profoundly troubled response to God's view of the sins of humanity, Berger shows how the book paints Jonah as a pacifist no less than as a moralist.

Notions of women as found in the Bible have had an incalculable impact on western cultures, influencing perspectives on marriage, kinship, legal practice, political status, and general attitudes. Women and Exilic Identity in the Hebrew Bible is drawn from three separate strands to address and analyse this phenomenon. The first examines how women were conceptualized and represented during the exilic period. The second focuses on methodological possibilities and drawbacks connected to investigating women and exile. The third reviews current prominent literature on the topic, with responses from authors. With chapters from a range of contributors, topics move from an analysis of Ruth as a woman returning to her homeland, and issues concerning the foreign presence who brings foreign family members into the midst of a community, and how this is dealt with, through the intermarriage crisis portrayed in Ezra 9-10, to an analysis of Judean constructions of gender in the exilic and early post-exilic periods. The contributions show an exciting range of the best scholarship on women and foreign identities, with important consequences for how the foreign/known is perceived, and what that has meant for women through the centuries.

Exploring Kierkegaard's complex use of the Bible, the essays in this volume use source-critical research and tools ranging from literary criticism to theology and biblical studies, to situate Kierkegaard's appropriation of the biblical material in his cultural and intellectual context. The contributors seek to identify the possible sources that may have influenced Kierkegaard's understanding and employment of Scripture, and to describe the debates about the Bible that may have shaped, perhaps indirectly, his attitudes toward Scripture. They also pay close attention to Kierkegaard's actual hermeneutic practice, analyzing the implicit interpretive moves that he makes as well as his more explicit statements about the significance of various biblical passages. This close reading of Kierkegaard's texts elucidates the unique and sometimes odd features of his frequent appeals to Scripture. This volume in the series devotes one tome to the Old Testament and a second tome to the New Testament. Tome I considers the canonically disputed literature of the Apocrypha. Although Kierkegaard certainly cited the Old Testament much less frequently than he did the New, passages and themes from the Old Testament do occupy a position of startling importance in his writings. Old Testament characters such as Abraham and Job often play crucial and even decisive roles in his texts. Snatches of Old Testament wisdom figure prominently in his edifying literature. The vocabulary and cadences of the Psalms saturate his expression of the range of human passions from joy to despair. The essays in this first tome seek to elucidate the crucial rhetorical uses to which he put key passages from the Old Testament, the sources that influenced him to do this, and his reasons for doing so.

I will commit myself to you forever ...in steadfast love and tender compassion. (Hosea 2:19)The prophet Hosea used the heart-rending story of his marriage to an unfaithful wife as a moving object lesson of the pain which God felt when his people Israel rejected his love. Rather than worshipping the true God, who had brought them out of slavery in Egypt, the nation had reverted to worshipping idols to such an extent that God was compelled to use the words of the divorce formula and say to them "you are not my people."Yet remarkably, when Hosea's wife left him for another man, God's command to the prophet was for him love his wife again, and take her back to his home-that by doing so he might illustrate the grace and unending love of God toward his erring people-the relationship was to be restored! In the midst of serious warnings for the unrepentant, the book of Hosea offers hope that no matter how far a relationship may have broken down, there are none which cannot be restored. In particular, our relationship with God can be renewed by his forgiveness and grace.

This is a detailed investigation into the nature of Nebuchadnezzar's animalising affliction in Daniel 4 and the degree to which he is depicted as actually becoming an animal. PeterAtkins examines two predominant lines of interpretation: either Nebuchadnezzar undergoes a physical metamorphosis of some kind into an animal form; or diverse other readings that specifically preclude or deny an animal transformation of the king. By providing an extensive study of these interpretative opinions, alongside innovative assessments of ancient Mesopotamian divine-human-animal boundaries, Atkins ultimately demonstrates how neither of these traditional interpretations best reflect the narrative events. While there have been numerous metamorphic interpretations of Daniel 4, these are largely reliant upon later developments within the textual tradition and are not present in the earliest edition of Nebuchadnezzar's animalising affliction. Atkins' study displays that when Daniel 4 is read in the context of Mesopotamian texts, which appear to conceive of the human-animal boundary as being indicated primarily in relation to possession or lack of the divine characteristic of wisdom, the affliction represents a far more significant categorical change from human to animal than has hitherto been identified.

Plato and the Creation of the Hebrew Bible for the first time compares the ancient law collections of the Ancient Near East, the Greeks and the Pentateuch to determine the legal antecedents for the biblical laws. Following on from his 2006 work, Berossus and Genesis, Manetho and Exodus, Gmirkin takes up his theory that the Pentateuch was written around 270 BCE using Greek sources found at the Great Library of Alexandria, and applies this to an examination of the biblical law codes. A striking number of legal parallels are found between the Pentateuch and Athenian laws, and specifically with those found in Plato's Laws of ca. 350 BCE. Constitutional features in biblical law, Athenian law, and Plato's Laws also contain close correspondences. Several genres of biblical law, including the Decalogue, are shown to have striking parallels with Greek legal collections, and the synthesis of narrative and legal content is shown to be compatible with Greek literature. All this evidence points to direct influence from Greek writings, especially Plato's Laws, on the biblical legal tradition. Finally, it is argued that the creation of the Hebrew Bible took place according to the program found in Plato's Laws for creating a legally authorized national ethical literature, reinforcing the importance of this specific Greek text to the authors of the Torah and Hebrew Bible in the early Hellenistic Era. This study offers a fascinating analysis of the background to the Pentateuch, and will be of interest not only to biblical scholars, but also to students of Plato, ancient law, and Hellenistic literary traditions.

If God knows human actions in advance, do humans really have freedom of choice? Throughout the centuries various solutions have been offered as to how to retain or reconcile both the concepts of divine omniscience and human freedom. One solution focuses on the idea of middle knowledge. This theory originates with the Spanish Jesuit Luis de Molina, was contested by Reformed theologians such as Herman Bavinck, and makes a remarkable comeback among present-day analytical philosophers such as William Lane Craig. Apart from a wealth of philosophical considerations, the appeal to biblical texts also plays an important role in the work on middle knowledge by each of these thinkers. The book examines their writings and investigates how contemporary biblical scholars interpret the biblical texts used by them. The author elaborates a creative proposal as to how these gained insights apply to the theory of middle knowledge and what this means for our overall evaluation of this theory.

The festive meal texts of Deuteronomy 12-26 depict Israel as a unified people participating in cultic banquets - a powerful and earthy image for both preexilic Judahite and later audiences. Comparison of Deuteronomy 12:13-27, 14:22-29, 16:1-17, and 26:1-15 with pentateuchal texts like Exodus 20-23 is broadened to highlight the rhetorical potential of the Deuteronomic meal texts in relation to the religious and political circumstances in Israel during the Neo-Assyrian and later periods. The texts employ the concrete and rich image of festive banquets, which the monograph investigates in relation to comparative ancient Near Eastern texts and iconography, the zooarchaeological remains of the ancient Levant, and the findings of cultural anthropology with regard to meals.

My People as Your People provides an in-depth analysis of the chronology, history, and archaeology associated with the reign of Jehoshaphat of Judah. The synthesis of these various elements illuminates a diverse geo-political picture of the southern Levant in the mid-ninth century BCE. In recent years, archaeologists and biblical scholars have dealt quite extensively with the tenth and eighth centuries BCE due to both the controversial aspects of recent interpretations associated with the so-called United Kingdom and the established archaeological data relating to Judah's rise as a significant polity in the eighth century BCE. On the other hand, the ninth century BCE has received considerably less scholarly treatment, despite the fact that many new archaeological strata have been uncovered in recent years that have a direct bearing upon this period. My People as Your People is an attempt to fill this gap in our knowledge. In accomplishing this, it both provides a nuanced understanding of Judah in the mid-ninth century BCE and also demonstrates the significance of this period in the larger setting of the history of the Divided Kingdom.

Chock-full of pithy sayings, the book of Proverbs presents ancient Israelite advice for leading a flourishing life. What is more, it apparently preserves four divisions of an ancient curriculum for cultivating youthful character, teaching reverence toward God and faithful love of our neighbours. In this comprehensive commentary, Paul Overland examines Proverbs not as a loose collection of isolated sayings, but as an organised whole that forms a series of cohesive poems. Along with a fresh, annotated translation of each saying, he offers detailed commentary on the form and structure of the text, showing the dynamic development of persuasive thinking marshalled by its author. Exploring the practical implications for living wisely today as well offering cogent analysis, this is a Bible commentary on Proverbs that will benefit all preachers and serious students of the Bible. Part of the Apollos Old Testament commentary series, Proverbs follows a clear, helpful structure that provides a thorough exploration of the text - beginning with translation and notes, examining form and structure, offering insightful commentary and ending with a full exposition of the theological message within the framework of biblical theology. It will leave you with a deeper knowledge of the divine and human aspects of Scripture, as well as a broader understanding of its meaning and continued relevance for modern Christians. The Apollos Old Testament Commentaries are ideal bible commentaries for those preaching from the Old Testament and looking to explore its riches in depth within their sermons, and will also help lay people and scholars studying the Bible at a higher level. Clear and discerning, Paul Overland's commentary on Proverbs is a brilliant study that will give you a profound appreciation for both the poetry of these sayings and the lessons that they can still Christians today.

Although Wolfgang Schneider's Grammatik des biblischen Hebraisch: Ein Lehrbuch serves primarily as an introductory textbook to biblical Hebrew, it makes an invaluable contribution to the text-linguistic study of Hebrew Bible. Schneider's understanding of narrative syntax and discourse linguistics continues to influence such grammarians as Niccacci and Talstra, through whom his work is validated. His discussion of clauses and text syntax remains pertinent to Hebrew students and professors alike. With this English translation, Schneider's work may now make a worldwide contribution to biblical studies by clarifying for the student the contribution of text grammar to the reading of the biblical text.

Comprehensive coverage of ancient Israelite society, history and culture, offering the latest research on the region. Synthesises and integrates archaeological material with discussions of ancient Near Eastern and Biblical texts. Highlights present and future avenues for studying the ancient Israelite world.

Inspired by the author's preparation of two major commentaries on Isaiah, these essays range from comprehensive to specific, and from popular to scholarly. They first appeared in biblical dictionaries, scholarly journals, and popular periodicals. Gathered here together for the first time, they display in various ways how the authors sees the various parts of Isaiah functioning together to give a coherent message to the church. The opening chapters lay out Oswalt's understanding of the overall message of the book of Isaiah. Subsequesnt chapters consider such themse as holiness and righteousness as they function in that larger structure.

There has been an explosion of interest in wisdom literature, and many studies are now available. There is every opportunity for people to 'get wisdom, get insight' (Prov. 4:5). However, in today's world it seems that the practical sensibilities that come from wisdom are found in very few places. Wisdom literature is needed now more than ever. By walking in the way of wisdom we will 'find favour and good success in the sight of God and man' (Prov. 3:4). Richard Belcher's valuable study begins with a survey of the problem of wisdom literature in Old Testament theology. Subsequent chapters focus on the message and theology of the books of Proverbs, Job and Ecclesiastes. These books point forward to the need for Christ and the gospel. Belcher concludes by exploring the relationship of Christ to wisdom in terms of his person, work and teaching ministry.

Jeffrey Stackert addresses two of the oldest and most persistent problems in biblical studies: the relationship between prophecy and law in the Hebrew Bible and the utility of the Documentary Hypothesis for understanding Israelite religion. These topics have in many ways dominated pentateuchal studies and the investigation of Israelite religion since the nineteenth century, culminating in Julius Wellhausens influential Prolegomena to the History of Ancient Israel. Setting his inquiry against this backdrop while drawing on and extending recent developments in pentateuchal theory, Stackert tackles the subject through an investigation of the different presentations of Mosaic prophecy in the four Torah sources. His book shows that these texts contain a rich and longstanding debate over prophecy, its relation to law, and its place in Israelite religion. With this argument, A Prophet Like Moses demonstrates a new role for the Documentary Hypothesis in discussions of Israelite religion. It also provides an opportunity for critical reflection on the history of the field of biblical studies. Stackert concludes with an argument for the importance of situating biblical studies and the study of ancient Israelite religion within the larger field of religious studies rather than treating them solely or even primarily as theological disciplines.

Analysis of inner-biblical exegesis ordinarily involves examination of the intertextual relationship between two texts within the biblical corpus. But in many cases there is an often overlooked intertext that serves as a bridge between the two texts. Such an intermediary text reads the primary text in a manner similar to the way the tertiary text reads it and supplies a missing link in a very subtle yet identifiable manner. The direction of dependence between texts of this kind is not as important in the present study as the direction in which these texts were meant to be read by those who gave them their final shape.

With extraordinary range and literary energy, the story of Absalom's rebellion in 2 Samuel ranks as the most elaborate and extensively narrated internal political event in the Hebrew Bible, complete with a host of scandalous and sordid events: illicit sex, murder, cover-up, petty crime, to name a few. For many students approaching the historical books of the Bible, however, texts often fail to address the vitality of this most turbulent period of King David's career. Bodner addresses this shortcoming with his The Rebellion of Absalom, a lively analysis of the early monarchy of Israel, written by a recognized commentator of the Bible's historical books. Concise and insightful, each chapter incrementally focuses on the stages of David's rise to power and Absalom's early life and rebellion. Crucial issues in the development of Israel's monarchy are embedded in this story, including: royal legitimation divine election succession usurpation divine and human punishment. The Rebellion of Absalom is a student-friendly, culturally savvy approach to one of the most important episodes in deciding how the kings of Israel would be determined throughout the monarchic period.