In Metaphors in the Discussion on Suffering in Job 3-31, Hanneke van Loon offers a new approach to the theme of suffering in the book of Job. Her analysis of metaphors demonstrates that Job goes through different stages of existential suffering in chapters 3-14 and that he addresses the social dimension of his suffering in chapters 17 and 19. Van Loon claims that Job's existential suffering ends in 19:25, and that chapters 23-31 reflect a process in which Job translates his own experience into a call upon the audience to adopt a new attitude toward the unfortunate ones in society. The theoretical approach to metaphors is based on insights from cognitive linguistics.

Mishpatim (Exodus 21:1-24:18) and Haftarah (Jeremiah 34:8-22; 33:25-26): 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).

A neglected area of study of the letter to the Hebrews is the function of the Old Testament in the letter's logic. Compton addresses this neglect by looking at two other ideas that have themselves received too little attention, namely (1) the unique and fundamental semantic contribution of Hebrews' exposition (vis-a-vis its exhortation) and (2) the prominence of Ps 110 in the author's exposition. The conclusion becomes clear that Hebrews' exposition-its theological argument-turns, in large part, on successive inferences drawn from Ps 110:1 and 4. Compton observes that the author uses the text in the first part of his exposition to (1) interpret Jesus' resurrection as his messianic enthronement, (2) connect Jesus' enthronement with his fulfillment of Ps 8's vision for humanity and, thus, (3) begin to explain why Jesus was enthroned through suffering. In the second and third parts of his exposition, the author uses the text to corroborate the narrative initially sketched. Thus, he uses the text to (1) show that messiah was expected to be a superior priest and, moreover, (2) show that this messianic priest was expected to solve the human problem through death.

Through these fascinating Old Testament books, Ezra and Nehemiah you will discover a God who is in control of history and the hearts of his people. It is a real encouragement to be reminded how Yahweh can even work through the lives of secular leaders, just as he did with the Persian Kings, Cyrus and Artaxerxes.

Lekh Lekha (Genesis 12:1-17:27) and Haftarah (Isaiah 40:27-41:16): 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).

Va-yetse' (Genesis 28:10-32:3) and Haftarah (Hosea 12:13-14:10): 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).

Va-yeshev (Genesis 37:1-40:23) and Haftarah (Amos 2:6-3:8): 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).

Mikkets (Genesis 41:1-44:17) and Haftarah (1 Kings 3:15-28; 4:1): 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).

Tetsavveh (Exodus 27:20-30:10) and Haftarah (Ezekiel 43:10-27): 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).

Pekudei (Exodus 38:21-40:38) and Haftarah (1 Kings 7:40-50): 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).

Biblical scholarship today is divided between two mutually exclusive concepts of the emergence of monotheism: an early-monotheistic Yahwism paradigm and a native-pantheon paradigm. This study identifies five main stages on Israel's journey towards monotheism. Rather than deciding whether Yahweh was originally a god of the Baal-type or of the El-type, this work shuns origins and focuses instead on the first period for which there are abundant sources, the Omride era. Non-biblical sources depict a significantly different situation from the Baalism the Elijah cycle ascribes to King Achab. The novelty of the present study is to take this paradox seriously and identify the Omride dynasty as the first stage in the rise of Yahweh as the main god of Israel. Why Jerusalem later painted the Omrides as anti-Yahweh idolaters is then explained as the need to distance itself from the near-by sanctuary of Bethel by assuming the Omride heritage without admitting its northern Israelite origins. The contribution of the Priestly document and of Deutero-Isaiah during the Persian era comprise the next phase, before the strict Yahwism achieved in Daniel 7 completes the emergence of biblical Yahwism as a truly monotheistic religion.

A collection of essays, lectures and printed materials that address the issue of the proper use of the Old Testament in the church.

The Honey of Souls is the first full-length study of the Explanation of the Psalms by Cassiodorus. While the Explanation became a seminal document for the monastic movement in the West and was eagerly read and widely quoted for centuries, it has languished in relative obscurity in the modern period. Derek Olsen explores Cassiodorus and his strategies for reading as a window into a spirituality of the psalms that defined early Western biblical interpretation.

The Peshitta is the Syriac translation of the Old Testament made on the basis of the Hebrew text during the second century CE. Much like the Greek translations of the Old Testament, this document is an important source for our knowledge of the text of the Old Testament. Its language is also of great interest to linguists. Moreover, as Bible of the Syriac Churches it is used in sermons, commentaries, poetry, prayers, and hymns. Many terms specific to the spirituality of the Syriac Churches have their origins in this ancient and reliable version of the Old Testament. The present edition, published by the Peshitta Institute in Leiden on behalf of the International Organization for the Study of the Old Testament, is the first scholarly one of this text. It presents the evidence of all known ancient manuscripts and gives full introductions to the individual books. This volume contains Proverbs, Wisdom of Solomon, Ecclesiastes, and Song of Songs.

During the second invasion of Jerusalem(597 B.C.), Nebuchadnezzar deported an even larger group of Judah's upper and middle class citizens to Babylon, and among this group was a young twenty-six year old priest in training named, Ezekiel. This group of Jewish captives was placed in the region of Tel Aviv, along a wide canal that links two branches of the Euphrates known as the Kebar River. There, they were treated more as colonists than slaves and enjoyed many privileges. It was there on the banks of the Kebar River, that, in 593 B.C., a now thirty old Ezekiel received his calling from GOD (Ezekiel 1 & 2). Thirty years old is the minimum age that priests are actually allowed to begin serving in the temple (Numbers 4:1-3). And so, as the LORD would have it, it was from that place, that Ezekiel first served the LORD by delivering his first prophetic message to his fellow captives in Babylon.