This book examines many of the laws in the Torah governing sexual relations and the often implicit motivations underlying them. It also considers texts beyond the laws in which legal traditions and ideas concerning sexual behavior intersect and provide insight into ancient Israel's social norms. The book includes extended treatments on the nature and function of marriage and divorce in ancient Israel, the variation in sexual rules due to status and gender, the prohibition on male-with-male sex, and the different types of sexualities that may have existed in ancient Israel. The essays draw on a variety of methodologies and approaches, including narrative criticism, philological analysis, literary theory, feminist and gender theory, anthropological models, and comparative analysis. They cover content ranging from the narratives in Genesis, to the laws of Exodus, Leviticus, and Deuteronomy, to later re-interpretations of pentateuchal laws in Jeremiah and texts from the Second Temple period. Overall, the book presents a combination of theoretical discussion and close textual analysis to shed new light on the connections between law and sexuality within the Torah and beyond.

This impressive semantic study, with a useful glossary of special and technical terms, develops an original methodology, bringing new insights into the meaning of a much-discussed word. Working with an immense amount of data, obtained by examining every occurrence in the Hebrew Bible of 35 field elements, the author achieves a new degree of semantic refinement based on meticulous quantitative analysis of distribution, collocations, parallels and syntagms. Sense-relations are formulated between hesed and other related terms. This study provides much material for a better understanding of this crucial term for Hebrew thought, and also makes an important theoretical contribution to Hebrew lexicography.

On the occasion of the twenty-first conference of the International Organization for the Study of the Old Testament, Brill and the editorial board of Vetus Testamentum present this publication of ten articles published in the journal between 1950 and today. Most of them have been seminal in one way or another, and all, we think, continue to repay close study. The selection was made so as to illustrate the diversity of subject matter, scholarly approach, and geographic provenance that characterizes Vetus Testamentum.

This monograph demonstrates that the book of Deuteronomy is a result of highly creative, hypertextual reworking of the book of Ezekiel. Likewise, it shows that the books of Joshua-Judges, taken together, are a result of one, highly creative, hypertextual reworking of the book of Deuteronomy. In both cases, the detailed reworking consists of almost 700 strictly sequentially organized conceptual, and at times also linguistic correspondences. The strictly sequential, hypertextual dependence on the earlier works explains numerous surprising features of Deuteronomy and Joshua-Judges. This critical analysis of Deuteronomy and Joshua-Judges sheds entirely new light on the question of the origin of the Pentateuch and the whole Israelite Heptateuch Genesis-Judges.

The story of Joseph and Aseneth is a fascinating expansion of the narrative in Genesis of Joseph in Egypt, and in particular, of his marriage to the daughter of an Egyptian priest. This study examines the portrayal of Aseneth's transformation in the text, focusing on three perspectives. How did Aseneth's encounter with Joseph and her subsequent transformation affect various aspects of her identity in the narrative? In what ways do the portrayals of Aseneth, her transformation, and her abode relate to select metaphors and other symbolic features depicted in the Septuagint, the Hebrew Bible, and the Pseudepigrapha? And, how do the ritualized components through which Aseneth's transformation occurred function in the narrative, and why are they perceived as effective? In order to shed light on these facets of Joseph and Aseneth, the author draws on the contemporary approaches of intersectionality, conceptual blending, intertextual blending, and the cognitive theory of rituals, using these theoretical frameworks to explore and illuminate the complexity of Aseneth's transformation.

The Bible, Homer, and the Search for Meaning in Ancient Myths explores and compares the most influential sets of divine myths in Western culture: the Homeric pantheon and Yahweh, the God of the Old Testament. Heath argues that not only does the God of the Old Testament bear a striking resemblance to the Olympians, but also that the Homeric system rejected by the Judeo-Christian tradition offers a better model for the human condition. The universe depicted by Homer and populated by his gods is one that creates a unique and powerful responsibility - almost directly counter to that evoked by the Bible-for humans to discover ethical norms, accept death as a necessary human limit, develop compassion to mitigate a tragic existence, appreciate frankly both the glory and dangers of sex, and embrace and respond courageously to an indifferent universe that was clearly not designed for human dominion. Heath builds on recent work in biblical and classical studies to examine the contemporary value of mythical deities. Judeo-Christian theologians over the millennia have tried to explain away Yahweh's Olympian nature while dismissing the Homeric deities for the same reason Greek philosophers abandoned them: they don't live up to preconceptions of what a deity should be. In particular, the Homeric gods are disappointingly plural, anthropomorphic, and amoral (at best). But Heath argues that Homer's polytheistic apparatus challenges us to live meaningfully without any help from the divine. In other words, to live well in Homer's tragic world - an insight gleaned by Achilles, the hero of the Iliad - one must live as if there were no gods at all. The Bible, Homer, and the Search for Meaning in Ancient Myths should change the conversation academics in classics, biblical studies, theology and philosophy have - especially between disciplines - about the gods of early Greek epic, while reframing on a more popular level the discussion of the role of ancient myth in shaping a thoughtful life.

Central to understanding the prophecy and prayer of the Hebrew Bible are the unspoken assumptions that shaped them-their genres. Modern scholars describe these works as "poetry," but there was no corresponding ancient Hebrew term or concept. Scholars also typically assume it began as "oral literature," a concept based more in evolutionist assumptions than evidence. Is biblical poetry a purely modern fiction, or is there a more fundamental reason why its definition escapes us? Beyond Orality: Biblical Poetry on its Own Terms changes the debate by showing how biblical poetry has worked as a mirror, reflecting each era's own self-image of verbal art. Yet Vayntrub also shows that this problem is rooted in a crucial pattern within the Bible itself: the texts we recognize as "poetry" are framed as powerful and ancient verbal performances, dramatic speeches from the past. The Bible's creators presented what we call poetry in terms of their own image of the ancient and the oral, and understanding their native theories of Hebrew verbal art gives us a new basis to rethink our own.

Thomas Merton presented numerous sets of conferences during his decade (1955-1965) as novice master at the Cistercian Abbey of Gethsemani. The two courses included in this volume - a thorough examination of the book of Genesis that began in mid-1956 and concluded on the Feast of Pentecost in 1957, and a series of classes on the book of Exodus from 1957 and 1958 - are here presented for the first time in a critical edition accompanied by extensive annotation and a comprehensive introduction. These courses comprise the only major surviving teaching notes on particular books of Scripture dating from the years when Merton was in charge of the novitiate. They provide direct access to his views on the intellectual and spiritual contexts in which they should be understood. As biblical scholar Pauline Viviano writes in her preface, 'this edition of Thomas Merton's class notes brings us into the workings of a great spiritual leader's mind as he reflects upon Scripture. . . . all who are on a spiritual journey can gain from his insights and the lessons he draws.'

Voices of Marginality is theoretically grounded in the theology of the diaspora, which according to Fernando F. Segovia has been forged in the migratory experience of American Hispanics. This theological perspective views Judean exiles (587 B.C.E.) and contemporary Mexican migrants as part of a recurring diasporic human experience. The present analysis «reads across from the exile and return envisioned in the poetry of Second Isaiah (40-55) to the corridos (ballads) about Mexican immigration to the United States. More specifically, the diasporic categories of exile and return in Second Isaiah inform our reading of exile and return in the Mexican immigrant corridos. Conversely, the rhetorical ability of these corridos to transmit a collective Mexican identity for immigrants in the United States provides a compelling lens for understanding the images of exile and return in Second Isaiah. Ultimately, both literary productions reflect voices of marginality.

This collection of significant literary studies by an older generation of influential scholars makes available some often neglected insights into the books of Samuel as works of literature. The studies are of perhaps surprising relevance to recent literary investigations of the Hebrew Bible. The contributors are: Hugo Gressmann, 'The Oldest History-writing and Prophecy of Israel' (Introduction, and studies of various individual narratives in Samuel); Wilhelm Caspari, 'The Literary Type and Historical Value of 2 Samuel 15-20'; Bernard Luther, 'The Novelle of Judah and Tamar and other Israelite Novellen'; Alfons Schultz, 'Narrative Art in the Books of Samuel'.

This collection of essays seeks to demonstrate that many biblical authors deliberately used Classical and Hellenistic Greek texts for inspiration when crafting many of the narratives in the Primary History. Through detailed analysis of the text, Gnuse contends that there are numerous examples of clear influence from late classical and Hellenistic literature. Deconstructing the biblical and Greek works in parallel, he argues that there are too many similarities in basic theme, meaning, and detail, for them to be accounted for by coincidence or shared ancient tropes. Using this evidence, he suggests that although much of the text may originate from the Persian period, large parts of its final form likely date from the Hellenistic era. With the help of an original introduction and final chapter, Gnuse pulls his essays together into a coherent collection for the first time. The resultant volume offers a valuable resource for anyone working on the dating of the Hebrew Bible, as well as those working on Hellenism in the ancient Levant more broadly.

This book suggests that Old Testament scholars should strengthen their growing links with neighbouring academic disciplines and encourage a number of interpretative interests within biblical studies. Given such a pluralistic context, the author's contention is that the 'canonical' approach to Old Testament study will have a distinctive contribution to make to the discipline without necessarily displacing other traditions of historical and literary inquiry, as many scholars have assumed. Dr Brett offers a comprehensive critique of the canonical approach as developed by Brevard Childs, and examines the development of Childs's exegetical practice, his hermeneutical theory, and the many critical responses which his work has elicited. In responding to these criticisms, the author examines the most problematic aspects of the canonical approach (notably Childs's inadequate reply to those who emphasize the ideological conflicts that lie behind biblical texts in their final form) and seeks to reconstruct the approach in light of contemporary discussions of interpretation in literary theory and the social sciences.

The ancient Near Eastern mode of thought is not at all intuitive to us moderns, but our understanding of ancient perspectives can only approach accuracy when we begin to penetrate ancient texts on their own terms rather than imposing our own world view. In this task, we are aided by the ever-growing corpus of literature that is being recovered and analyzed. After an introduction that presents some of the history of comparative studies and how it has been applied to the study of ancient texts in general and cosmology in particular, Walton focuses in the first half of this book on the ancient Near Eastern texts that inform our understanding about ancient ways of thinking about cosmology. Of primary interest are the texts that can help us discern the parameters of ancient perspectives on cosmic ontology-that is, how the writers perceived origins. Texts from across the ancient Near East are presented, including primarily Egyptian, Sumerian, and Akkadian texts, but occasionally also Ugaritic and Hittite, as appropriate. Walton's intention, first of all, is to understand the texts but also to demonstrate that a functional ontology pervaded the cognitive environment of the ancient Near East. This functional ontology involves more than just the idea that ordering the cosmos was the focus of the cosmological texts. He posits that, in the ancient world, bringing about order and functionality was the very essence of creative activity. He also pays close attention to the ancient ideology of temples to show the close connection between temples and the functioning cosmos. The second half of the book is devoted to a fresh analysis of Genesis 1:1-2:4. Walton offers studies of significant Hebrew terms and seeks to show that the Israelite texts evidence a functional ontology and a cosmology that is constructed with temple ideology in mind, as in the rest of the ancient Near East. He contends that Genesis 1 never was an account of material origins but that, as in the rest of the ancient world, the focus of "creation texts" was to order the cosmos by initiating functions for the components of the cosmos. He further contends that the cosmology of Genesis 1 is founded on the premise that the cosmos should be understood in temple terms. All of this is intended to demonstrate that, when we read Genesis 1 as the ancient document it is, rather than trying to read it in light of our own world view, the text comes to life in ways that help recover the energy it had in its original context. At the same time, it provides a new perspective on Genesis 1 in relation to what have long been controversial issues. Far from being a borrowed text, Genesis 1 offers a unique theology, even while it speaks from the platform of its contemporaneous cognitive environment.

This book focuses on the expressions used to describe Job's body in pain and on the reactions of his friends to explore the moral and social world reflected in the language and the values that their speeches betray. A key contribution of this monograph is to highlight how the perspective of illness as retribution is powerfully refuted in Job's speeches and, in particular, to show how this is achieved through comedy. Comedy in Job is a powerful weapon used to expose and ridicule the idea of retribution. Rejecting the approach of retrospective diagnosis, this monograph carefully analyses the expression of pain in Job focusing specifically on somatic language used in the deity attack metaphors, in the deity surveillance metaphors and in the language connected to the body and social status. These metaphors are analysed in a comparative way using research from medical anthropology and sociology which focuses on illness narratives and expressions of pain. Job's Body and the Dramatised Comedy of Moralising will be of interest to anyone working on the Book of Job, as well as those with an interest in suffering and pain in the Hebrew Bible more broadly.

This volume is part of the Changing Perspectives sub-series, which is constituted by anthologies of articles by world-renowned biblical scholars and historians that have made an impact on the field and changed its course during the last decades. This volume offers a collection of seminal essays by Keith Whitelam on the early history of ancient Palestine and the origins and emergence of Israel. Collected together in one volume for the first time, and featuring one unpublished article, this volume will be of interest to biblical and ancient Near Eastern scholars interested in the politics of historical representation but also on critical ways of constructing the history of ancient Palestine.

In this volume, Brian Charles DiPalma examines masculinities in the court tales of Daniel as a test case for issues facing the burgeoning area of gender studies in the Hebrew Bible. In doing so, it both analyses how the court tales of Daniel portray the characters in terms of configurations of masculinity in their socio-historical context, and also seeks to advance gender studies in the Hebrew Bible on theoretical, methodological, and political grounds. Masculinities in the Court Tales of Daniel is therefore of interest not only to scholars working on Daniel, but also biblical scholars studying gender in the Hebrew Bible more broadly, including those engaged in feminist criticism, queer criticism, and studies of masculinity, as well as anyone studying gender within an ancient Near Eastern context.

This book provides a new reading of the biblical book of Numbers in a commentary form. Mainstream readings have tended to see the book as a haphazard junkyard of material that connects Genesis-Leviticus with Deuteronomy (and Joshua), composed at a late stage in the history of ancient Israel. By contrast, this book reads Numbers as part of a wider work of Genesis-Joshua, a carefully crafted programmatic settler colonial document for a new society in Canaanite highlands in the late second millennium BCE that seeks to replace pre-existing indigenous societies. In the context of the tremendous influence that the biblical documents have had on the world in the last 2,000-3,000 years, the book also offers pointers towards reading these texts today. This volume is a fascinating study of this text, and will be of interest not only to biblical scholars, but to anyone with an interest in the history of the ancient Levant, and colonisation and colonialism in the ancient world more broadly.

This is a new commentary volume looking at the theological and literary motivations of "Genesis" 1-11. Joseph Blenkinsopp provides a new commentary on "Genesis" 1-11, the so-called 'Primeval History' in which the account of creation is given. Blenkinsopp works with the conviction that, from a biblical point of view, creation cannot be restricted to a single event, nor to two versions of an event (as depicted in "Genesis" 1-3) but, rather, must take in the whole period of creation arranged in the sequence: creation - uncreation - recreation (as can be derived from "Genesis" 1-11). Through the course of the commentary, presented in continuous discussion rather than in a rigid verse-by-verse form, Blenkinsopp takes into account pre-modern interpretations of the texts, especially in the Jewish interpretative tradition, as well as modern, historical-critical interpretations. Blenkinsopp works from the perspective of acknowledging the text's literary integrity as an 'authored' work, rather than focusing simply on the its background in various sources (whilst of course paying due attention to those sources). This enables Blenkinsopp's engaging discussion to focus upon the literary and theological artistry of the material at hand.

Christians have lived in Palestine since the earliest days of the Jesus movement. The Palestinian church predates Islam. Yet Palestinian Christians find themselves marginalized and ostracized. In the heated tensions of the Israeli-Palestinian conflict, the voices of Palestinian Christians are often unheard and ignored. This book provides an opportunity to hear the realities of life on the ground from a leading Palestinian pastor and theologian. Munther Isaac gives the perspective of Palestinian Christians on the other side of the separation wall surrounding most Palestinian West Bank cities today. Isaac laments the injustices suffered by the Palestinian people but holds out hope for a just peace and ways to befriend and love his Jewish and Muslim neighbors. In contrast to the dominant religious and nationalistic ideologies and agendas for the region, he offers a theology of the land and a vision for a shared land that belongs to God, where there are no second-class citizens of any kind. "This book is my invitation to you," Isaac writes, "to step into the other side of the wall and listen to our stories and perspective. It is my humble request to you to allow me to share how Palestinians experience God, read the Bible, and have been touched and liberated by Jesus-a fellow Bethlehemite who has challenged us to see others as neighbors and love them as ourselves. . . . This book paints a picture of our story of faith, lament, and hope. And I invite you to join and listen, on our side of the wall."

Current conflicts in both national and international arenas have undermined the natural, organic concept of nationhood as conventionally espoused in the nineteenth century. Conceiving a Nation argues that the modern understanding of the nation as a contested concept--as the product of a fluid and ongoing process of negotiation open to a range of livable solutions--is actually rooted in the Bible.

This book draws attention to the contribution that the Bible makes to political discourse about the nation. The Bible is particularly well suited to this open-ended discourse because of its own nature as a text whose ambiguity and laconic quality render it constantly open to new interpretations and applicable to changing circumstances. The Bible offers a pluralistic understanding of different models of political development for different nations, and it depicts altering concepts of national identity over time.

In this book, Morgenstern reads the Bible as the source of a dynamic critique of the ideas that are conventionally considered to be fundamental to national identity, treating in successive chapters the ethnic (Ruth), the cultural (Samson), the political (Jotham), and the territorial (Esther). Throughout, she explores a number of common themes, such as the relationship of women to political authority and the "strangeness" of Israelite political existence. In the Conclusion, she elucidates how biblical analysis can aid in recognition of modern claims to nationhood.

The Book of Psalms is perhaps the most cherished book in the Old Testament. In this lively volume, two experienced teachers invite students to read and explore the Psalter and roam widely among its poems. The book introduces the dynamics of the biblical text, helping students become careful and attentive readers. It covers how to read Hebrew poetry, the Psalter's basic genres, the idea of "the psalmist," the metaphorical world of the Psalms, and the theology of the Psalms. Sidebars, discussion questions, and plenty of examples enhance the reading experience. This clear and concise guide is accessible to all serious students of the Bible.

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.

Written from the Wesleyan theological perspective, this indispensable commentary provides pastors, professional scholars, teachers, and Bible students with a critical, relevant, and inspiring interpretation of the Word of God in the 21st century.

EACH VOLUME FEATURES:

Contemporary scholarship from notable experts

Convenient introductory material, including information on authorship, date, history, audience, sociological/cultural issues, purpose, literary features, theological themes, and hermeneutical issues

Clear verse-by-verse explanations, derived from the biblical text in its original language

Comprehensive annotation which cover background elements behind the text; verse-by-verse details and meanings found in the text; and significance, relevance, intertextuality, and application from the text

Helpful sidebars, which provide insight into theological issues, word meanings, archeological connections, historical relevance, and cultural connections.

Holy Scripture and economists have distinct ways of exploring market networks. The Body of Christ in a Market Economy explains how desire connects scripture, economics, theological anthropology, and soteriology. By explaining the mechanics of desire and Jesus' saving grace, it becomes possible for churches and congregations to better align their networks for the common good within market economies. Rivalry is an expense. Follow Jesus or prepare to spend.