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.

God Speaks! The Book of Numbers follows the journey of the Israelite people from the Exodus from Egypt until their entrance into the Promised Land. This book is deeply relevant for a wandering generation today who need to make their way back to God. The book points to Christ and provides important instruction for believers today. Discover how God speaks even in the wilderness!

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).

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

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.

Dr Gillow Reynolds argues for a unique interpretation of this sensual and mysterious poem, long considered the most important book of the Hebrew Scriptures but nowadays relatively unknown. The Wisdom of Love in the Song of Songs brings cohesion and context to the disparate mystical, academic and secular interpretations of the Song, shedding new light on, and insight into, one of the greatest love poems of all time. The book includes a complete reproduction of the verses from The Song of Songs. `...A tour de force, The Wisdom of Love in the Song of Songs deserves to be read by all who are willing to have their hearts and minds stretched and enlarged . . . A book for scholars and for a more general readership, it will be a great help in bringing the Song back to life today . . . written with passion - heart and soul - like the Song itself.' Graeme Watson, author of The Song of Songs: A Contemplative Guide `The Wisdom of Love in the Song of Songs is a beautifully enigmatic biblical text - St Augustine called it `a puzzle' - that jumps alive in Stefan Gillow Reynolds' close reading. A text usually met in fragments at weddings is presented here as a new whole in a fresh commentary with theological and psychological insight. Dream, erotic story or mystical revelation, or all three? The merging of the different forms of love yields new insight into the divine and human affair.' Laurence Freeman, The Tablet, Books of the Year `This biblical book, currently neglected, save for an occasional reading at weddings, deserves more attention. Beautifully produced and enhanced by its illustrations, Gillow Reynolds's distinctive interpretation, drawing on his wide general learning, including psychology, the church Fathers, and literature, would be a good place to start.' Canon Anthony Phillips, The Church Times

The Psalms' insights are remarkable, unexpected, eye-opening. They have vital things to say to us if we listen intently to the ancient wisdom, much of which has been lost to modern ears. Using the insights of the "shape and shaping of the Psalms" work done by Psalms scholars over the past twenty-five years, James Chatham presents an inviting study for nonexperts to explore the interactions that various psalms have with one another. The book invites us to listen in on several psalm conversations, to realize how contemporary they are, and to join them. Chatham encourages us to immerse ourselves in the mind, heart, and world of the Psalms editor, to get to know those editors well, and to realize that their world was, in important ways, very much like ours. Through this process, the messages spoken by the Psalms editors emerge with words of faith about everyday issues in human living, both then and now.

In Esther in Diaspora, Tsaurayi Kudakwashe Mapfeka presents a new approach to the book of Esther in the Hebrew Bible. He argues that, whereas previous interpretations have emphasised an association with the Jewish festival of Purim, a theory-nuanced concept of diaspora offers the key for reading Esther. Alongside the relatively new approach of Diaspora Studies, the author makes use of the more traditional analogical reasoning, seeing parallels between the community behind Esther and the Zimbabwean diaspora community in the United Kingdom, of which he is a member. The two-fold methodological application results in an innovative and stimulating reading of the book. Overall, the book reflects a deep awareness not only of issues surrounding Esther but of the broader fields of the study of the Bible and of the ancient Near East.

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.

Ethics in Ancient Israel is a study of ethical thinking in ancient Israel from around the eighth to the second century BC. The evidence for this consists primarily of the Old Testament/ Hebrew Bible and Apocrypha, but also other ancient Jewish writings such as the Dead Sea Scrolls and various anonymous and pseudonymous texts from shortly before the New Testament period. Professor John Barton argues that there were several models for thinking about ethics, including a 'divine command' theory, something approximating to natural law, a virtue ethic, and a belief in human custom and convention. Moreover, he examines ideas of reward and punishment, purity and impurity, the status of moral agents and patients, imitation of God, and the image of God in humanity. Barton maintains that ethical thinking can be found not only in laws but also in the wisdom literature, in the Psalms, and in narrative texts. There is much interaction with recent scholarship in both English and German. The book features discussion of comparative material from other ancient Near Eastern cultures and a chapter on short summaries of moral teaching, such as the Ten Commandments. This innovative work should be of interest to those concerned with the interpretation of the Old Testament but also to students of ethics.

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.

Recognizing that human experience is very much influenced by inhabiting bodies, the past decade has seen a surge in studies about representation of bodies in religious experience and human imaginations regarding the Divine. The understanding of embodiment as central to human experience has made a big impact within religious studies particularly in contemporary Christian theology, feminist, cultural and ideological criticism and anthropological approaches to the Hebrew Bible. Within the sub-field of theology of the Hebrew Bible, the conversation is still dominated by assumptions that the God of the Hebrew Bible does not have a body and that embodiment of the divine is a new concept introduced outside of the Hebrew Bible. To a great extent, the insights regarding how body discourse can communicate information have not yet been incorporated into theological studies.

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.