Hamilton Smith (1862-1943), born in Barnes, Surrey, the son of a sea captain, was employed in the office of his uncle's building firm, where he was later joined by his cousin F B Hole. By 1901, married and living in Sutton, Surrey, with his wife and young family, he had retired from the building trade and entered full-time upon the task of building up the church of God. Later in life, he moved to Weston-super-Mare in Somerset, his wife Rachel's home county. His personal ministry was delivered in the United Kingdom, but his written ministry continues to be read worldwide. Along with H P Barker, A J Pollock, J T Mawson and F B Hole he frequently contributed articles to "Scripture Truth" magazine, which often provided the basis for books later published by the Central Bible Truth Depot. Hamilton Smith's written expositions of the Scriptures are brief: in keeping with a desire "to be nothing and to give Christ all the glory". Yet they are clear and very much to the point: "If we present doctrines with all the arguments for and against, leaving our hearers to judge whether it be true or not, we shall hardly be speaking with authority, but rather as those who are groping for the truth. We are to speak as those who, by grace, know the certainty of the truth they proclaim." He is probably best known for his Old Testament character studies, but he also wrote topical studies and expositions of Bible books. The present volume consists of a verse-by-verse study of chapters 40 to 57 of the Old Testament prophecy of Isaiah. Emphasis is placed on the dispensational approach to its interpretation, distinguishing prophecies as already fulfilled, or yet to be so. The focus of chapters 40 to 48 is seen as the issue of idolatry; and that of chapters 49 to 57 to be the coming of Jesus as the humble servant of God, to be followed by his future return to rule. Throughout the exposition valuable practical lessons are drawn for Christians today.

This volume explores multiple dimensions of prophetic texts and their violent rhetoric, providing a rich and engaging discussion of violent images not only in prophetic texts and in ancient Near Eastern art but also in modern film and receptions of prophetic texts. The volume addresses questions that are at once ancient and distressingly-modern: What do violent images do to us? Do they encourage violent behavior and/or provide an alternative to actual violence? How do depictions of violence define boundaries between and within communities? What readers can and should readers make of the disturbing rhetoric of violent prophets? Contributors include Corrine Carvahlo, Cynthia Chapman, Chris Franke, Bob Haak, Mary Mills, Julia O'Brien, Kathleen O'Connor, Carolyn Sharp, Yvonne Sherwood, and Daniel Smith-Christopher.

The relationship of the biblical tradition to golden calf worship seems to be entirely negative. In the Torah and the Book of Kings, harsh criticism is wielded against the golden calf the Israelites made in the wilderness (Exod 32; Deut 9:7-10:11) and the calves erected by Jeroboam ben Nebat (1 Kgs 12:26-33) at Dan and Bethel during his reign over the Northern Kingdom of Israel. Hence, the question arises as to whether Jeroboam in truth set up the golden calves in order to buck the postulates of the Israelite religion of his time; that is, was Jeroboam's golden calf really meant to lure Israel into worship of other gods or idolatry? The research into the background and factors which motivated negative attitudes towards the Golden Calf will provide an insight as to when prohibition of images in the Israelite religion became crystallized and how it was indispensable in proclamation of the monotheism of YHWH.

This book is open access and available on www.bloomsburycollections.com. It is funded by Knowledge Unlatched. Jewish and early Christian authors discussed Abraham in numerous and diverse ways, adapting his Old Testament narratives and using Abrahamic imagery in their works. However, while some areas of study in Abrahamic texts have received much scholarly attention, other areas remain nearly untouched. Beginning with a perspective on how Abraham was used within Jewish literature, this collection of essays follows the impact of Abraham across biblical texts-including Pseudigraphic and Apocryphal texts - into early Greek, Latin and Gnostic literature. These essays build upon existing Abraham scholarship, by discussing Abraham in less explored areas such as rewritten scripture, Philo of Alexandria, Josephus, the Apostolic Fathers and contemporary Greek and Latin authors. Through the presentation of a more thorough outline of the impact of the figure and stories of Abraham, the contributors to this volume create a concise and complete idea of how his narrative was employed throughout the centuries, and how ancient authors adopted and adapted received traditions.

The books of Ezekiel and Daniel are rich in imagery that is taken up afresh in the New Testament. Echoes of Ezekiel-with its words of doom and hope, vision of a new temple, and scroll-eating prophet-are especially apparent in the book of Revelation. Daniel is most notable in supplying terminology and imagery for Jesus of Nazareth's favored self-description as "Son of man," a phrase also found in Ezekiel. The four beasts of Daniel find their counterparts in the lion, ox, man, and eagle of Ezekiel and Revelation. It is no wonder these books, despite the difficulties in interpreting them, took hold on the imagination of the early church. In this Ancient Christian Commentary on Scripture volume, over forty church fathers are cited in the commentary on Ezekiel, some of whom are here translated into English for the first time, but pride of place goes to four significant extant works: the homilies of Origen and Gregory the Great, and the commentaries of Jerome and Theodoret of Cyr, thus bridging East and West, North and South. A similar array of fathers are found within the commentary on Daniel. Extensive comments derive from the works of Theodoret of Cyr, Hippolytus, Jerome, and Isho'dad of Merv, providing a wealth of insight.

This study of the book of Daniel examines the ideology of divine and human rule in Daniel's historical resumes or reviews found in chaps 2, 7, 8, 9, 10-12. It seeks to uncover the concerns that motivate the resumes and the strategies the resumes use to resolve cognitive and experiential dissonance. Willis argues that the source of dissonance in Daniel stems not from failed prophecies (as has been commonly argued), nor do the visions function as symbolic theodicies to address a contradiction between divine power and divine goodness in the face evil. The study proposes, instead, that the historical resumes address profound contradictions concerning divine power and presence in the face of Hellenistic/Seleucid rule. These contradictions reach a crisis point in Daniel 8's depiction of the desecration of the temple (typically Daniel 8 is seen as a poor replica of the triumphant vision of divine power found in Daniel 7). This crisis of divine absence is addressed both within the vision of chap 8 itself and then in the following visions of chaps 9, and 10-12, through the use of narrative (both mythological narrative and historical narrative).

While recent Old Testament scholarship has seen a steady rise in the prominence of narrative approaches to the text, little such work has been done on the book of Joshua. This book offers a narrative treatment of the conquest accounts, with specific attention given to the characterization of Joshua. The method employed is eclectic, including poetic analysis, structural study, delimitation criticism, comparative literary analysis, and intertextual reading. Joshua's characterization has received inadequate scholarly attention to date, largely because he is seen as a pale character, a mere stereotype in the biblical history. This two-dimensional reading often leads to the conclusion that Joshua is meant to represent another character in the history. But this approach neglects the many aspects of Joshua's character that are unique, and does not address the text's presentation of his flaws. On the other hand, some scholars have recently suggested that Joshua's character is significantly flawed. This reading is similarly untenable, as those features of Joshua's leadership that it portrays as faulty are in fact condoned, not condemned, by the text itself. Close examination of the conquest narratives suggests that Joshua's character is both complex and reliable. To the degree that Joshua functions as a paradigm in the subsequent histories, this paradigm must be conceived more broadly than it has been in the past. He is not merely a royal, prophetic, or priestly figure, but exercises, and often exemplifies, the many different types of leadership that feature in the former prophets.

The story of Samson and Delilah in Judges 16 has been studied and retold over the centuries by biblical interpreters, artists, musicians, filmmakers and writers. Within these scholarly and cultural retellings, Delilah is frequently fashioned as the quintessential femme fatale - the shamelessly seductive 'fatal woman' whose sexual treachery ultimately leads to Samson's downfall. Yet these ubiquitous portrayals of Delilah as femme fatale tend to eclipse the many other viable readings of her character that lie, underexplored, within the ambiguity-laden narrative of Judges 16 - interpretations that offer alternative and more sympathetic portrayals of her biblical persona. In Reimagining Delilah's Afterlives as Femme Fatale, Caroline Blyth guides readers through an in-depth exploration of Delilah's afterlives as femme fatale in both biblical interpretation and popular culture, tracing the social and historical factors that may have inspired them. She then considers alternative afterlives for Delilah's character, using as inspiration both the Judges 16 narrative and a number of cultural texts which deconstruct traditional understandings of the femme fatale, thereby inviting readers to view this iconic biblical character in new and fascinating lights.

This monograph on biblical linguistics is a highly specialized, pragmatic investigation of the controversial question of "foregrounding"-the deviation from some norm or convention-in Old Testament narratives. The author presents and examines the two main sources of pragmatic foregrounding: events or states deviating from well-established schemata, structures of reader expectation that can be manipulated by the narrator to highlight specific "chunks" of discourse; and evaluative devices, which are used by the narrator to indicate to the reader the point of the story and direct its interpretation. Cotrozzi critiques the particular evaluative device known as the "historic present", a narrative strategy that employs the present tense to describe past event. He tests two main theories that support this device by using a cross-linguistic model of the historical present drawing upon a variety of languages. Cotrozzi ultimately refutes these theories with a thorough examination and detailed refutation. He concludes with a study of a particular Hebraic verb as a particular marker of represented perception, a technique whereby the character's perceptions are expressed directly from its point of view.

This volume is interested in what the Old Testament and beyond (Dead Sea Scrolls and Targum) has to say about ethical behaviour through its characters, through its varying portrayals of God and humanity in mutual dialogue and through its authors. It covers a wide range of genres of Old Testament material such as law, prophecy and wisdom. It takes key themes such as friendship and the holy war tradition and it considers key texts. It considers authorial intention in the portrayal of ethical stances. It also links up with wider ethical issues such as the environment and human engagement with the 'dark side' of God. It is a multi-authored volume, but the unifying theme was made clear at the start and contributors have worked to that remit. This has resulted in a wide-ranging and fascinating insight into a neglected area, but one that is starting to receive increased attention in the biblical area.

Yitro (Exodus 18:1-20:23) and Haftarah (Isaiah 6:1-7:6; 9:5-6): The JPS B'nai Mitzvah Torah Commentary shows teens in their own language how Torah addresses the issues in their world. The conversational tone is inviting and dignified, concise and substantial, direct and informative. Each pamphlet includes a general introduction, two model divrei Torah on the weekly Torah portion, and one model davar Torah on the weekly Haftarah portion. Jewish learning-for young people and adults-will never be the same. The complete set of weekly portions is available in Rabbi Jeffrey K. Salkin's book The JPS B'nai Mitzvah Torah Commentary (JPS, 2017).

Terumah (Exodus 25:1-27:19) and Haftarah (1 Kings 5:26-6:13): The JPS B'nai Mitzvah Torah Commentary shows teens in their own language how Torah addresses the issues in their world. The conversational tone is inviting and dignified, concise and substantial, direct and informative. Each pamphlet includes a general introduction, two model divrei Torah on the weekly Torah portion, and one model davar Torah on the weekly Haftarah portion. Jewish learning-for young people and adults-will never be the same. The complete set of weekly portions is available in Rabbi Jeffrey K. Salkin's book The JPS B'nai Mitzvah Torah Commentary (JPS, 2017).

Ki Tissa' (Exodus 30:11-34:35) and Haftarah (1 Kings 18:1-39): The JPS B'nai Mitzvah Torah Commentary shows teens in their own language how Torah addresses the issues in their world. The conversational tone is inviting and dignified, concise and substantial, direct and informative. Each pamphlet includes a general introduction, two model divrei Torah on the weekly Torah portion, and one model davar Torah on the weekly Haftarah portion. Jewish learning-for young people and adults-will never be the same. The complete set of weekly portions is available in Rabbi Jeffrey K. Salkin's book The JPS B'nai Mitzvah Torah Commentary (JPS, 2017).

This study focuses on the Chronicler's special interest in Levite singers. It takes into consideration the socio-ideological milieu of the Jerusalem temple community in the Persian period and the Mesopotamian elite professional norms and practices that nourished the singers and their music. It also explores the conception of the earthly temple as representative of its heavenly counterpart, and looks at the way in which this shaped the Chronicler's theological frame of reference. The work is divided into two parts. Part I examines the Mesopotamian scribal-musical background, to which Ko attributes the rise of music in Chronicles. Part II considers the Chronicler's ideological perspective, the language of the temple and the educational, scribal, and liturgical services of Levite singers. By focusing on the characterisation of the Levite singers in the light of their Mesopotamian counterparts, Ko shows how they sought to foster cosmic stability according to the terms of the Davidic covenant.

An introduction to the Old Testament prophetic book of Zechariah is followed by a verse-by-verse commentary on the text.

David Janzen argues that the Book of Chronicles is a document with a political message as well as a theological one and moreover, that the book's politics explain its theology. The author of Chronicles was part of a 4th century B.C.E. group within the post-exilic Judean community that hoped to see the Davidides restored to power, and he or she composed this work to promote a restoration of this house to the position of a client monarchy within the Persian Empire. Once this is understood as the political motivation for the work's composition, the reasons behind the Chronicler's particular alterations to source material and emphasis of certain issues becomes clear. The doctrine of immediate retribution, the role of 'all Israel' at important junctures in Judah's past, the promotion of Levitical status and authority, the virtual joint reign of David and Solomon, and the decision to begin the narrative with Saul's death can all be explained as ways in which the Chronicler tries to assure the 4th century assembly that a change in local government to Davidic client rule would benefit them. It is not necessary to argue that Chronicles is either pro-Davidic or pro-Levitical; it is both, and the attention Chronicles pays to the Levites is done in the service of winning over a group within the temple personnel to the pro-Davidic cause, just as many of its other features were designed to appeal to other interest groups within the assembly.

Kamrada's study analyses three narratives concerning the greatest heroic figures of the biblical tradition: Jephthah's daughter, Samson and Saul, and includes a consideration of texts about King David. All three characters are portrayed as the greatest and most typical and exemplary heroes of the heroic era. All three heroes have an exceptionally close relationship with the deity all die a traditionally heroic, tragic death. Kamrada argues that within the Book of Judges and the biblical heroic tradition, Jephthah's daughter and Samson represent the pinnacle of female and male heroism respectively, and that they achieve super-human status by offering their lives to the deity, thus entering the sphere of holiness. Saul's trajectory, by contrast, exemplifies downfall of a great hero in his final, irreversible separation from God, and it also signals the decline of the heroic era. David, however, is shown as an astute hero who founds a lasting dynasty, thus conclusively bringing the heroic era in the Deuteronomistic history to a close.

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.