Konrad Schmid is a Swiss biblical scholar who belongs to a larger group of Continental researchers proposing new directions in the study of the Pentateuch. In this volume, a translation of his Erzvater und Exodus, Schmid argues that the ancestor tradition in Genesis and the Moses story in Exodus were two competing traditions of Israel's origins and were not combined until the time of the Priestly Code-that is, the early Persian period. Schmid interacts with the long tradition of European scholarship on the Hebrew Bible but departs from some of the main tenets of the Documentary Hypothesis: he argues that the pre-Priestly material in both text blocks is literarily and theologically so divergent that their present linkage is more appropriately interpreted as the result of a secondary redaction than as thematic variation stemming from J's oral prehistory. He dates Genesis-2 Kings to the Persian period and considers it a redactional work that, in its present shape, is a historical introduction to the message of future hope presented in the prophetic corpus of Isaiah-Malachi. Scholars and students alike will be pleased that this translation makes Schmid's important work readily available in English, both for the contributions made by Schmid and the summary of continental interpretation that he presents. In this edition, some passages have been expanded or modified in order to clarify issues or to engage with more-recent scholarship. The notes and bibliography have also been updated. Dr. Schmid is Professor of Old Testament and Early Judaism at the University of Zurich.

Traditional scholarly commentaries aspire to open up biblical texts in the light of their ancient social and cultural contexts. In this commentary Robin Parry seeks to take the insights of such works seriously yet also move far beyond them by considering Lamentations within ever-expanding canonical and contemporary contexts. How do the words of Lamentations resonate when read in the context of Jeremiah? Or in the contexts of Isaiah 40-55, the New Testament, the history of Christian anti-Semitism, or the suffering of victims today? The question at the heart of this unusual engagement with the text is -How can Lamentations function as Christian scripture?- Parry argues that the key to answering this question is to follow the ancient liturgical tradition of the church and to see the text in the light of the death and resurrection of Israel's Messiah -- Jesus. According to Parry, Lamentations is Israel's Holy Saturday literature -- the cries of those caught between the death of Jerusalem and its resurrection. In this context Christians are able to make connections between this anguished Israelite poetry, the sufferings of Jesus, and the sufferings of the world. These biblical-theological links have the potential to open up fresh and imaginative theological, doxological, and pastoral encounters with a sadly neglected biblical book.

Replete with some of the most familiar and beloved stories from the Bible (Adam and Eve, Noah and the Flood, Sodom and Gomorrah, and Abraham and Isaac), Genesis also tells the story of God's creation of the universe. It is about beginnings-and thus is the perfect book to begin the expanded Bible from Scratch series. Includes seven sessions.

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.

In a world where No one tells me what to do and I am my own authority, the Ten Commandments quickly find their way to the trash heap. For most of us, the words surrounding law--rule, restriction, regulation, requirement, code, commandment, covenant, must, ought, shall, will--are simply not our favorite words to hear. They are parental words, court words, conflict words. We use them only when we have to; otherwise, we willingly hold them at a distance. But the Old Testament people of God had a different take on law. They took their copy of the law their God had given them, clutched it to their chests, and danced with it. They observed it daily in their relationships and required their young to memorize it. And when a copy of the law had grown ragged and old, they had a special ceremony to retire it. They buried it with all the dignity of a beloved grandparent's body. In Dancing with the Law, author Dan Boone challenges us to, like the ancient people of God, look at law as a sacred gift that points the way to the life God intended. Through his earnest exploration of the Ten Commandments, he offers us a new perspective on law--one that makes us dance with freedom, liberty, and the gift of life.

Irenaeus, the second-century bishop of Lyons, left such an impression upon the church that he is sometimes considered to be theology's "founding father." After all, his legacy includes such theological landmarks as the regula fidei (or "rule of faith") and the doctrine of recapitulation. Although these ought not to be minimized, we may gain a new appreciation for this early bishop by highlighting a facet of his work that is even more central: the distinctive shape of the hermeneutic guiding his readings of sacred texts as Christian Scripture. Within the contemporary climate of twenty-first century theology, the reopening of questions of power, truth, authenticity, and holism points to a critique of hermeneutical process (not just theological end-product). In Irenaeus's day, Gnostic Christians on the fringe of the church offered a vision of the telos of faith that many found compelling. Responding to this challenge required Irenaeus to articulate an even more satisfying Christian theology and anthropology on the basis of Scripture and received apostolic tradition. In this battle of hermeneutics, both sides considered protological texts such as Genesis 1:26 and 2:7 to be indispensible. Through a sympathetic reading, then, of Irenaeus and his competitors, we aim to better understand why Irenaeus's biblical interpretations ultimately were deemed more plausible, faithful, and fruitful within the mainstream of the church.

Widely praised as a seminal contribution to the study of the Old Testament when it first appeared, Michael V. Fox's Character and Ideology in the Book of Esther is now available in a second edition, complete with an up-to-date critical review of recent Esther scholarship. Fox's commentary, based on his own translation of the Hebrew text, captures the meaning and artistry of Esther's inspiring story. After laying out the background information essential for properly reading Esther, Fox offers commentary on the text that clearly unpacks its message and relevance. Fox also looks in depth at each character in the story of Esther, showing how they were carefully shaped by the book's author to teach readers a new view of how to live as Jews in foreign lands.

How can humans ever attain the knowledge required to administer and implement divine law and render perfect justice in this world? Contrary to the belief that religious law is infallible, Chaya T. Halberstam shows that early rabbinic jurisprudence is characterized by fundamental uncertainty. She argues that while the Hebrew Bible created a sense of confidence and transparency before the law, the rabbis complicated the paths to knowledge and undermined the stability of personal status and ownership, and notions of guilt or innocence. Examining the facts of legal judgments through midrashic discussions of the law and evidence, Halberstam discovers that rabbinic understandings of the law were riddled with doubt and challenged the possibility of true justice. This book thoroughly engages law, narrative, and theology to explicate rabbinic legal authority and its limits.

Steven McKenzie here surveys the historical books of the Old Testament -- Joshua through Ezra-Nehemiah -- for their historical context, contents, form, and themes, communicating them clearly and succinctly for an introductory audience. / By providing a better understanding of biblical history writing in its ancient context, McKenzie helps readers come to terms with tensions between the Bible's account and modern historical analyses. Rather than denying the results of historical research or dismissing its practitioners as wrongly motivated, he suggests that the source of the perceived discrepancy may lie not with the Bible but with the way in which it has been read. He also calls into question whether the genre of the Bible's historical books has been properly understood.

This volume deals with the poetic framework and material content of the Second and Third Books of the Psalter (Psalms 42-72 and 73-89). It is a continuation of the Psalms Project started in OTS 53 (2006). Formal and thematic devices demonstrate that the psalms are composed of a consistent pattern of cantos (stanzas) and strophes. The formal devices include quantitative balance on the level of cantos in terms of the number of verselines, verbal repetitions and transition markers. A quantitative structural approach also helps to identify the focal message of the poems. Introductions to the design of biblical poetry and the rhetorical centre of the psalms conclude this massive study. The third volume, dealing with the Fourth and Fifth Books of the Psalter (Psalms 90-106 and 107-151), is in preparation.

The Abingdon Old Testament Commentaries provide compact, critical commentaries on the books of the Old Testament for the use of theological students and pastors. The commentaries are also useful for upper-level college or university students and for those responsible for teaching in congregational settings. In addition to providing basic information and insights into the Old Testament writings, these commentaries exemplify the tasks and procedures of careful interpretation, to assist students of the Old Testament in coming to an informed and critical engagement with the biblical texts themselves.
Leviticus is one of those OT books that modern readers tend to avoid on the basis of an undeserved reputation alone. Many assume that its laws and instructions especially those concerning animal sacrifices are irrelevant to the religious life of Western readers. This assumption does not take into account the theological principles demonstrated by these teachings and demonstrated in the cultic rituals and affairs of daily life mentioned in the book. Within the narrative arc of the Pentateuch, the laws of Leviticus represent a program for restoring the original created order, an order that has been disrupted by human sin. Leviticus prepares for and presents a world that is to be dominated by life, which is manifested by humans in cultic purity and daily holiness. As such, the book constitutes a challenge and an encouragement to believers of every generation, as they strive to live the life that God originally intended for humanity.

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Rather than devote space to the type of theological and exegetical comments found in most commentaries, this series focuses on the Hebrew text and its related issues, syntactic and otherwise. The volumes serve as prequels to commentary proper, providing guides to understanding the linguistic characteristics of the texts from which the messages of the texts may then be derived. In addition to this, "Ruth," the newest volume in the series, handbooks on "Amos," "Genesis 1-11," and "Jonah" are also now available.

Raymond Westbrook and Bruce Wells examine Old Testament legal materials that illustrate how ancient Israelites settled their grievances. This textbook is unique in exploring these legal materials as they relate to the issues of everyday life--family, property, contracts, and crimes--and providing readers with a broad understanding of their ancient legal and social foundations.

This is a thoughtful examination of one the Old Testament's central human figures. Marti J. Steussy provides a critical approach to the man who receives more attention from the Old Testament's writers than any other human character. This volume explores the ""Hebrew Bible""'s three major portraits of David - found in 1 and 2 ""Samuel"", 1 ""Chronicles"", and ""Psalms"" - and what each implies about the relation between divine and worldly power. Steussy's examination of David in 1 and 2 ""Samuel"" opens with the traditional impression of David as a virtuous hero 'after God's own heart', then invites readers to consider details of plot and phrasing that make problematic - without erasing - the impression of innocence. She proposes that questions surrounding David ultimately probe God's role in Israel's history. The scrutiny of David in 1 ""Chronicles"" shows how this book calls attention to his role as the head of a people rather than to his individual strengths and weaknesses. However, tension still lurks; David plays a key role in ""Chronicles""' argument against Ezra and Nehemiah for an inclusive Israel. Steussy's final character analysis begins with psalms about David, then discusses the ruler as the commonly accepted speaker of the David psalms. Steussy suggests that in the Psalter as a whole, David serves both as a model for individual spiritual development and as a symbol for Israel throughout its history. The complexity of David's role in ""Psalms"", Steussy contends, models the complexity of his characterization in the ""Hebrew Bible"" as a whole. A concluding chapter calls attention to David's scattered appearances in other parts of the Hebrew canon and discusses the cumulative effect of his various portraits.