Did Zechariah really see visions? This question cannot be definitely answered, so the idea must remain a hypothesis. Here, Tiemeyer shows that this hypothesis is nonetheless reasonable and instrumental in shedding light on matters in Zechariah's vision report that are otherwise unclear. Tracking through each verse of the text, the key exegetical problems are covered, including the topics of the distinction between visions and dreams, dream classification, conflicting sources of evidence for dream experiences, and rhetorical imagery as opposed to dream experience. Further attention is focused on the transmission of the divine message to Zechariah, with the key question raised of whether a visual or oral impression is described. Tiemeyer's study further demonstrates that Zech 1-6 depicts a three-tier reality. This description seeks to convey the seer's visionary experience to his readers. In a trance state, Zechariah communicates with the Interpreting Angel, while also receiving glimpses of a deeper reality known as the 'visionary world.'

This volume contains twelve articles that shed new light on the Book of Isaiah, covering a wide array of historical, linguistic and theological topics. The various aspects of God's intervention at different points of human history is a main focus of the studies. The collection is marked by a broad diversity in approaches and theological background, and is a useful tool especially for scholars, students and pastors.

Study of the book of Isaiah has in recent times been strongly marked by a tension between synchronic and diachronic approaches. The first is favoured mainly by English-speaking, the second by German-speaking scholars. Berges's book attempts to mediate between the two poles, arguing that the final form analysis and the tracing of the development of that form are deeply interdependent. This new research paradigm is applied here to the entire text of the book of Isaiah. Berges works consistently from the synchronic to the diachronic and back again to the evolved synchronous final form. Features that have been repeatedly observed-the cross-connections, key word associations, resumption of themes, and especially the bracketing of the book by chaps. 1 and 66-are traces of a deliberate interweaving of various small compositions as well as of larger literary redactions. The paradigm most suited to the book of Isaiah in all its complexity is not that of one comprehensive overall structure or final redaction, but that of smaller compositions that build on one another, come into conversation with one another, and, each in its own way, bring into play specific contemporary problems. We should not force a common thematic denominator on the book, but it becomes clear that Jerusalem and Zion belong to the basic tenor of the book of Isaiah as it was developed and refashioned through the centuries. The Book of Isaiah: Its Composition and Final Form is translated by Millard C. Lind from its German original, Das Buch Jesaja: Komposition und Endgestalt (Freiburg: Herder, 1998).

Violence disturbs. And violent depictions, when encountered in the biblical texts, are all the more disconcerting. Isaiah 63:1-6 is an illustrative instance. The prophetic text presents the "Arriving One" in gory details ('trampling down people'; 'pouring out their lifeblood' v.6). Further, the introductory note that the Arriving One is "coming from Edom" (cf. v.1) may suggest Israel's unrelenting animosity towards Edom. These two themes: the "gory depiction" and "coming from Edom" are addressed in this book. Irudayaraj uses a social identity reading to show how Edom is consistently pictured as Israel's proximate and yet 'other'-ed entity. Approaching Edom as such thus helps situate the animosity within a larger prophetic vision of identity construction in the postexilic Third Isaian context. By adopting an iconographic reading of Isaiah 63:1-6, Irudayaraj shows how the prophetic portrayal of the 'Arriving One' in descriptions where it is clear that the 'Arriving One' is a marginalised identity correlates with the experiences of the "stooped" exiles (cf 51:14). He also demonstrates that the text leaves behind emphatic affirmations ('mighty' and 'splendidly robed' cf. v.1; "alone" cf. v.3), by which the relegated voice of the divine reasserts itself. It is in this divine reassertion that the hope of the Isaian community's reclamation of its own identity rests.

It has been hard to categorise and identify the 'Wisdom psalms' within the Psalter. Interpreters have produced different lists of wisdom psalms of greatly varying lengths, and individual scholars often change their choices over time. Cheung re-examines the issues at stake in identifying this group of psalms in order to better describe the configuration of this psalmic genre. Past scholarship has failed to settle this issue because of the use of unfit criteria and an ill-understood concept of genre. With the aid of the concepts of 'family resemblance' and 'prototypes', this book proposes to define 'wisdom psalms' as a psalm family which is characterised by a wisdom-oriented constellation of its generic features. Three such features are identified after a fresh assessment of the most typical characteristics of 'wisdom literature'. This proposed method is put to test in the extensive study of seven psalms (37, 49, 73, 128, 32, 39, and 19) and the three criteria are verified to be suitable descriptors of the 'wisdom psalm' family. Cheung also explores questions related to the wisdom-cult disparity, Joban parallels as wisdom indicators, and the wisdom-orientation of 'torah psalms'.

The book of Ruth is one of the Bible's most enduring and beloved stories. At first glance, the story appears to be a simple tale of hardship and good fortune, but a close reading of the short book yields wonderful new insights. Kirsten Nielsen's comments on the book of Ruth paint a rich and subtle portrait of the characters involved in the story. She carefully traces the many connections between this biblical book and the wider context of other biblical passages, including earlier stories such as the story of Judah and Tamar, and later adaptations such as the Targum to Ruth. Nielsen provides the reader an entry to this nuanced intertextual world.

"The Book of Job in Form" presents to the reader a platform for a personal and intensive encounter with a great work of art. Its bilingual centre offers the text in Hebrew and English, and shows the forty poems in their original form, in 412 strophes and 165 stanzas. The commentary points out how these proportions and the remarkable precision of the poet (who counted syllables on all text levels) affect the thematics of the book, so that the portrait of the hero can be redrawn; his stubbornly defended integrity meets vindication and his last words, generally misunderstood, require a positive understanding. The poetry and its slim framework in prose are a unified composition which deserves a synchronic approach.

This book discusses the ethically problematic passages of the Hebrew Bible and the way scholars have addressed aspects of the bible generally regarded as offensive and unacceptable. In this work Eryl W. Davies sums up a career's worth of in-depth reflection on the thorny issue of biblical ethics examining the bible's, at times problematic, stance upon slavery, polygamy and perhaps its most troublesome aspect, the sanctioning of violence and warfare. This is most pertinent in respect to "Joshua" 6-11 a text which lauds the 'holy war' of the Israelites, anihiliting the native inhabitants of Canaan, and a text which has been used to legitimise the actions of white colonists in North America, the Boers in South Africa and right-wing Zionists in modern Israel. Davies begins with an introductory chapter assessing all these aspects, he then provides five chapters, each devoted to a particular strategy aimed at mitigating the embarrassment caused by the presence of such problematic texts within the canon. In order to focus discussion each strategy is linked by to "Joshua" 6-11. A final chapter draws the threads of the arguments together and suggests the most promising areas for the future development of the discipline.

Working from the conviction that Genesis can be read as a coherent whole, this commentary foregrounds the sophistication of Hebrew narrative art, in particular its depiction of plot and character, and the interpretative possibilities raised by its intertextuality. Apparently simple and independent episodes emerge as complex and interconnected, constantly challenging readers to readjust their assessments of characters and expectations of plot development. Approaching the text predominantly from a 'first-time' reader's perspective, the narrative's surprises, ironies and innovations are underscored.

Given the dearth of non-messianic interpretations of Psalm 110:1 in non-Christian Second Temple Jewish texts, why did it become such a widely used messianic prooftext in the New Testament and early Christianity? Previous attempts to answer this question have focused on why the earliest Christians first began to use Ps 110:1. The result is that these proposals do not provide an adequate explanation for why first century Christians living in the Greek East employed the verse and also applied it to Jesus's exaltation. I contend that two Greco-Roman politico-religious practices, royal and imperial temple and throne sharing-which were cross-cultural rewards that Greco-Roman communities bestowed on beneficent, pious, and divinely approved rulers-contributed to the widespread use of Ps 110:1 in earliest Christianity. This means that the earliest Christians interpreted Jesus's heavenly session as messianic and thus political, as well as religious, in nature.

In Hebrew Lexical Semantics and Daily Life in Ancient Israel, Kurtis Peters hitches the world of Biblical Studies to that of modern linguistic research. Often the insights of linguistics do not appear in the study of Biblical Hebrew, and if they do, the theory remains esoteric. Peters finds a way to maintain linguistic integrity and yet simplify cognitive linguistic methods to provide non-specialists an access point. By employing a cognitive approach one can coordinate the world of the biblical text with the world of its surroundings. The language of cooking affords such a possibility - Peters evaluates not only the words or lexemes related to cooking in the Hebrew Bible, but also the world of cooking as excavated by archaeology.

Attempts to reconstruct the compositional history of the book of Isaiah confine themselves mainly to chapters 1-12 and 28-39, supposed to shroud the basic core of any early collection of Isaianic texts. Other investigations which verge on the group of prophecies concerning the nations in Isa 13-23 rarely delve into exegetical details to the extent that the reader of Isaiah would feel convinced to stand here on familiar grounds. Even others, overtly restricted to a small pericope inside Isa 13-23, often neglect the significance of this larger context. This book provides a thorough analysis of Isaiah 18-20, concerned with Egypt and Kush, from the earliest stages to their final contextualisation within the developing corpus of the Isaianic prophecies regarding the nations.

This volume fills an important lacuna in the study of the Hebrew Bible by providing the first comprehensive treatment of intertextuality in Job, in which essays will address intertextual resonances between Job and texts in all three divisions of the Hebrew canon, along with non-canonical texts throughout history, from the ancient Near East to modern literature. Though comprehensive, this study will not be exhaustive, but will invite further study into connections between Job and these texts, few of which have previously been explored systematically. Thus, the volume's impact will reach beyond Job to each of the 'intertexts' the articles address. As a multi-authored volume that gathers together scholars with expertise on this diverse array of texts, the range of discussion is wide. The contributors have been encouraged to pursue the intertextual approach that best suits their topic, thereby offering readers a valuable collection of intertextual case studies addressing a single text. No study quite like this has yet been published, so it will also provide a framework for future intertextual studies of other biblical texts.

The biblical book of Job is a timeless text that relates a story of intense human suffering, abandonment, and eventual redemption. It is a tale of profound theological, philosophical, and existential significance that has captured the imaginations of auditors, exegetes, artists, religious leaders, poets, preachers, and teachers throughout the centuries. This original volume provides an introduction to the wide range of interpretations and representations of Job-both the scriptural book and its righteous protagonist-produced in the medieval Christian West. The essays gathered here treat not only exegetical and theological works such as Gregory's Moralia and the literal commentaries of Thomas Aquinas and Nicholas of Lyra, but also poetry and works of art that have Job as their subject.

In The Antiochene Crisis and Jubilee Theology in Daniel's Seventy Sevens, Dean R. Ulrich explores the joint interest of Daniel 9:24-27 in the Antiochene crisis of the second century B.C.E. and the jubilee theology conveyed by the prophecy's structure. This study is necessary because previous scholarship, though recognizing the jubilee structure of the seventy sevens, has not sufficiently made the connection between jubilee and the six objectives of Daniel 9:24. Previous scholarship also has not adequately related the book's interest in Antiochus IV to the hope of jubilee, which involves the full inheritance that God has promised to his people but that they had lost because of their compromises with Antiochus IV.

The current consensus amongst critical scholars is that the book of Daniel is a work of fiction. In Historical Issues in the Book of Daniel Thomas Gaston reviews and re-appraises the historical evidence for the events recorded in the book of Daniel, as well as considering several other connected textual and theological issues. Through scrupulous academic argument Gaston concludes that the book of Daniel stands up to historical scrutiny.

The Book of Psalms is often seen as an anthology of prayers and hymns from which the reader may extract a selection as need or interest dictates. However, a recent development in Psalms scholarship has been a discussion of whether the collection of psalms has some overall structure. Is the whole of the Book of Psalms greater than the sum of its individual parts? This commentary argues that it is and presents a continuous reading of the Book of Psalms. Moreover, the long-standing tradition, found within both Judaism and Christianity, of associating the psalms with David is used as a reading strategy. In this volume, the Psalms are presented sequentially. Each has its place in the collection but thirty-five are treated at greater length. They are read, at least in the first two books (Psalms 1-72), as if they were David's words. Beyond that a more complex and developed association between David and the Psalms is demanded. David becomes a figure of hope for a different future and a new royal reign reflecting the reign of Yahweh. Throughout, David remains a model of piety for all who seek to communicate with God in prayer. It is in light of this that later disasters in the life of Israel, especially the Babylonian Exile, can be faced. In the Book of Psalms, the past, in terms of both David's life and the history of Israel, is the key to future well-being and faithfulness.

This book is the first detailed investigation of the translation of the Hebrew verbs of Chronicles into Greek, especially from the perspective of two diachronic developments: that of the Hebrew verbal system and that of the trend toward a more literal translation of the Bible. The translation provides a view of the Hebrew verbal system in the Hellenistic period (approx. 150 BCE) as part of the continuum in the development of the Hebrew verbal system from classical biblical Hebrew to Mishnaic Hebrew. The translation also testifies to the trend in the process of the translation of the Bible from the freer (but still literal) translation of the Pentateuch and Samuel/Kings to the slavishly literal translation of Aquila.

This volume in the Belief series provides a new and interesting theological interpretation of Genesis through the themes of liberation and the concerns of the poor and marginalized. De La Torre remembers Jacob's wrestling at Peniel (Gen. 32:24-32), and finds that "there are consequences when we truly wrestle with the biblical text, struggling to see the face of God." This commentary provides theological and ethical insights that enables the book of Genesis to speak powerfully today. The volumes in Belief: A Theological Commentary on the Bible from Westminster John Knox Press offer a fresh and invigorating approach to all the books of the Bible. Building on a wide range of sources from biblical studies, the history of theology, the church's liturgical and musical traditions, contemporary culture, and the Christian tradition, noted scholars focus less on traditional historical and literary angles in favor of a theologically focused commentary that considers the contemporary relevance of the texts. This series is an invaluable resource for those who want to probe beyond the backgrounds and words of biblical texts to their deep theological and ethical meanings for the church today.

The reception of early Jewish/Israelite texts in early Christianity provides valuable insights into the hermeneutics of ancient authors and studies in this regard are vital for an understanding of their theology/ies. By focusing particularly on the reception of the Psalms through the hand of the unknown author of Hebrews, Old Testament and New Testament scholars combine forces in this collection to determine the shifts in interpretation of the Psalms that took place during the processes of (re)interpretation within the work of a particular early Christian writer. By paying careful attention to the original reading(s) of the text versions utilized as well as to the manner in which those texts were embedded in a later literary context by the author of Hebrews, they provide a window into the trajectories of the Psalm traditions. A contextual contribution illustrates the versification of the Psalms in a contemporary African language, Afrikaans, to illustrate how the Psalms' reception remains a vivid endeavor in current times.

Amy Kalmanofsky applies horror theory to the book of "Jeremiah" and considers the nature of biblical horror and the objects that provoke horror, as well as the ways texts like "Jeremiah" work to elicit horror from their audience.Among the many strategies of persuasive speech, biblical prophets often employ a rhetoric of horror. Prophets use verbal threats and graphic images of destruction to terrify their audience. Contemporary horror theory provides insight into the rhetoric of horror employed by the prophets.Kalmanofsky begins by analyzing the emotional response of horror as reflected in characters' reactions to terrifying entities in the book of "Jeremiah". Horror, she concludes, is a composite emotion consisting of fear in response to a threatening entity and a corresponding response of shame either directed toward one's self or felt on behalf of another. Having considered the nature of horror, she turns to the objects that elicit horror and consider their ontological qualities and the nature of the threat they pose.There are two central monstrous figures in the book of "Jeremiah" - aggressor God and defeated Israel. Both of these monsters refuse to be integrated into and threaten to disintegrate the expected order of the universe. She then presents a close, rhetorical reading of "Jeremiah" 6 and consider the way this text works to horrify its audience. The book concludes by considering fear's place within religious experience and the theological implications of a rhetoric that portrays God and Israel as monsters.Over the last 30 years this pioneering series has established an unrivalled 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.