Description: The themes of these stories are profoundly human themes, capturing the persistent interaction between God and humankind. These narratives invite us to witness the manner in which God enters human community in all of its complexities, struggles, challenges, fears, and ultimately hope. As the narratives unfold, not only is it clear that God will not be restricted by societal and cultural conventions, but the human journey will be generated by faith and doubt, fear and hope, promise and fulfillment. Hemchand Gossai not only explores the various themes within a variety of texts, but maintains a constant eye on the implications for the church and contemporary readers. In this regard, some of the literal and particular experiences such as barrenness, wilderness, and wrestling with God are examined as metaphors for our experiences. The richness and texture of metaphors allow us to embrace these stories in a way that makes them our stories. Endorsements: ""Hemchand Gossai has long been working on the stories of Abraham and Sarah with great clarity, literary sensitivity, and theological savvy.In this volume, he expands upon that journey with newstudiesregarding God, the human characters, and their interrelationships.Gathering the major themes from these narratives, Gossai presents them in such a waythat Israel's stories canspeak once again into the complexities of our interreligious world.Students and scholars alike will benefit from his many insights."" --Terence E. Fretheim, Elva B. Lovell Professor of Old Testament, Luther Theological Seminary; author of Abraham: Trials of Family and Faith About the Contributor(s): Hemchand Gossai is Director of Religious Studies at Georgia Southern University. He is also the author of Social Critique by Israel's Eighth-Century Prophets and River Crossings: Memories of a Journey--A Memoir.

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 the perspective of a 'first-time reader', this commentary underscores the narrative's surprises, ironies and innovations.

The historiography of Ancient Israel is much debated. The various approaches are never void of ideology and some reckon more with the available evidence than others. This volume consists of a set of case-studies that reveal the difficulties that arise when trying to write a history as honestly as possible. This implies that both the archaeology of Ancient Palestine - the finds and their interrogation - as well as the Philosophy of History - their models and their implications - are discussed. The outcome is a variety of approaches that inform the reader of current views on the history of Ancient Israel.

2010 Reprint of 1919 Edition. Profusely Illustrated. This work is the result of 25 years of study of the Book of Revelation. It is illustrated with over 30 charts, maps [three of which are double paged] and diagrams. Numerous cuts of symbols, beasts, etc., spoken of in the Book of Revelation are illustrated through out the book. Considerable care has been taken with this reprint to reproduce the illustrations. Larkin's purpose is to show that the book of Revelation is to be taken literally, and that it is written in chronological order. Larkin is best known for his classic work, Dispensational Truth.

Description: Reading Daniel as a Text in Theological Hermeneutics sets out to read the book of Daniel as a narrative textbook in the field of theological hermeneutics. Employing such disciplines as historical criticism, literary criticism, narrative theology, and hermeneutics, this work seeks to maintain an interdisciplinary outlook on the book of Daniel. Two inherently linked perspectives are utilized in this reading of Daniel. First is the perception that the character of Daniel is the paradigm of the good theological hermeneut; theology and hermeneutics are inseparable and converge in the character of Daniel. Readers must recognize in Daniel certain qualities, attitudes, abilities, and convictions well worth emulating. Essentially, readers must aspire to become a ""Daniel."" Second is the standpoint that the book of Daniel on the whole should be read as a hermeneutics textbook. Readers are led through a series of theories and exercises meant to be instilled into their theological, intellectual, and practical lives. Attention to readers is a constant endeavor throughout this thesis. The concern is fundamentally upon contemporary readers and their communities, yet with sensible consideration given to the historical readerly community with which contemporary readers find continuity. Greater concentration is placed on what the book of Daniel means for contemporary readers than on what the book of Daniel meant in its historical setting. In the end, readers are left with difficult challenges, a sobering awareness of the volatility of the business of hermeneutics, and serious implications for readers to implement both theologically and hermeneutically. Endorsements: ""Aaron Hebbard's new book is a genuinely interdisciplinary exercise that will be of immense help to scholars in literature, theology, and biblical studies. It offers a wholly new perspective on hermeneutics through a highly creative reading of the book of Daniel that introduces Daniel himself into the company of interpreters as relevant and immediate as Paul Ricoeur and Hans-Georg Gadamer. This is scholarship of the highest quality and sharpest imagination."" --David Jasper, Professor of Literature and Theology, University of Glasgow ""A noteworthy student of Daniel once wearily commented that it is hard to say anything new about Daniel. Aaron Hebbard claims to have done so, and he soon persuaded me that he has. Anyone interested in Daniel or in hermeneutics (whether or not they like that word prefaced by the word 'theological') will be intrigued by this book."" --John Goldingay, David Allen Hubbard Professor of Old Testament, Fuller Thological Seminary About the Contributor(s): Aaron B. Hebbard is Associate Professor of Theology and the Arts at Community Christian College in Southern California. He earned his PhD in literature, theology, and the arts at the University of Glasgow.

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.

From the book, "The effects of the Judean refugees' trauma would be far reaching. Certainly an individual named Ezekiel might have experienced persistent reactions to trauma for the length of time covered by the book. Moreover, the experience and effects of exile were not limited to Ezekiel, nor even to his generation. The book's existence attests that others in the exilic community, and beyond, found their experiences reflected in its words."

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.