To be human means to resist dehumanization. In the darkest periods of human history, men and women have risen up and in many different voices said this one thing: "Do not treat me like this. Treat me like the human being that I am." Claiming Her Dignity explores a number of stories from the Old Testament in which women in a variety of creative ways resist the violence of war, rape, heterarchy, and poverty. Amid the life-denying circumstances that seek to attack, violate, and destroy the bodies and psyches of women, men, and children, the women featured in this book absolutely refuse to succumb to the explicit, and at times subtle but no less harmful, manifestations of violence that they face.

Since the seventies, no study has examined the methodologies of Josephus' rewriting of an entire biblical book as part of his Judean Antiquities. This book attempts to fill this vacuum by exploring Josephus' adaptation of the books of Samuel, penetrating the exegetical strategies he employs to modify the biblical stories for his intended audience. Through meticulous comparison of the biblical narrative and Josephus' Antiquities, broader issues - such as Josephus' attitude towards monarchy and women - gradually come to light, challenging long-held assumptions. This definitive exploration of Josephus' rewriting of Samuel illuminates the encounter between the ancient texts and its relevance to scholarly discourse today.

The complex and dramatic story of Joseph is the most sustained narrative in Genesis. Many call it a literary masterpiece and a story of great depth that can be read on many levels. In a lucid and engaging style, Alan T. Levenson brings the voices of Philo, Josephus, Midrash, and medieval commentators, as well as a wide range of modern scholars, into dialogue about this complex biblical figure. Levenson explores such questions as: Why did Joseph's brothers hate him so? What is achieved by Joseph's ups and downs on the path to extraordinary success? Why didn't Joseph tell his father he was alive and ruling Egypt? What was Joseph like as a husband and father? Was Joseph just or cruel in testing his brothers' characters? Levenson deftly shows how an unbroken chain of interpretive traditions, mainly literary but also artistic, have added to the depth of this fascinating and unique character.

The Proselyte and the Prophet: Character Development in Targum Ruth by Christian M. M. Brady is an exegetical study of Targum Ruth with a focus upon the transformation of the biblical characters into exemplars of rabbinic piety. Ruth becomes the ideal proselyte while Boaz is presented as a judge, a scholar of the Law, and a prophet. Brady demonstrates that the Targumist follows standard Targumic practice, rendering each Hebrew word of the biblical text into Aramaic, while making additions that further his agenda of presenting Ruth as a rabbinic model to be emulated. In addition to the character analysis Brady provides a transcription of the manuscript Valmadonna 1, a new translation into English, and a verse-by-verse commentary of Targum Ruth.

Isaiah 40-66, by Marvin A. Sweeney, is the nineteenth published volume in The Forms of the Old Testament Literature (FOTL), a series that provides a form-critical analysis of the books and units in the Hebrew Bible. Building on his earlier FOTL volume, Isaiah 1-39, Sweeney here presents his analysis of Isaiah 40-66 within both the synchronic literary form of Isaiah and the diachronic history of its composition. In keeping with the methodology and goals of the FOTL series, Sweeney's Isaiah 40-66 offers detailed examinations of the formal structure of the chapters covered; the genres that function within these chapters; the literary, historical, and social settings of the text; and the overall interpretation of Isaiah 40-66 and its constituent textual units. Including a glossary of the genres and formulas discussed, this commentary will be a useful resource to anyone wishing to engage more deeply with this central book in the Hebrew Bible.

In part one of this book Joshua L. Harper is able to demonstrate the following aspects of the Barberini version: when compared with the other Greek versions, it appears that the Barberini version was originally independent of the Septuagint but has been influenced by it in transmission. The Barberini version was probably translated no earlier than the later books of the Septuagint (that is, around the first century BC), and no later than the mid-third century AD. The style, methods of translation, and exegetical affinities suggest that the translator was primarily concerned with producing stylistic, understandable Greek rather than with conforming closely to the Hebrew source text. The translator was probably Jewish, particularly since some readings resonate with Jewish exegetical traditions. The relatively polished Greek suggests that the translator had received some formal Greek education, perhaps in a Hellenistic Jewish community. In the second part of this work Harper provides text, translation, and notes for the major Greek versions. The Barberini version has been analysed in particular detail, with regard to lexical and syntactical translation technique, as well as matters of style.

This book contributes to the theory and practice of Biblical interpretation by engaging in an interpretation of Psalm 24 inspired by a particular understanding of Brevard Childs' "canonical approach": an understanding centred on the concept of "theological substance." Sumpter shows how the literary, historical, and theological dimensions of Psalm 24 cohere into a single vision by reading the text according to the previously discussed dialectic. An initial "synchronic" analysis of the psalm's poetic structure related to a "diachronic" reconstruction of the tradition history that lead to the final form. The question is then posed concerning the primary forces at work in this history of composition, a question which leads to reflection on the Trinity, first in se and then pro nobis. This latter dimension takes us back to the text, as its "Davidic" nature is further analysed in relation to the books of Samuel, the Psalter, and Isaiah. Finally, Patristic exegesis is turned to for further stimulation concerning the mysterious subject matter of the text.

This book conducts an in-depth study on the ideas about future salvation in Zechariah 9-10. In accommodation of the allusive character of the text, Lee uses the methodology of intertextual analysis to examine the markers in the text. Having established the moments of intertextuality, Lee investigates the sources and their contexts, analyzing how the intertexts are used in the new context of the host and exploring how the antecedents shape the reading of the later text. Thus, Lee argues that Zechariah 9-10 leverages earlier biblical material in order to express its view on restoration, which serves as a lens for the prophetic community in Yehud to make sense of their troubled world in the early Persian period, ca. 440 B.C. These two chapters envision the return of Yahweh who inaugurates the new age, ushering in prosperity and blessings. The earlier restoration expectations of Second Zechariah anticipate the formation of an ideal remnant settling in an ideal homeland, with Yahweh as king and David as vice-regent, reigning in Zion. The new commonwealth is not only a united society but also a cosmic one, with Judah, Ephraim, and the nations living together in peace.

How and when did Jesus and the Spirit come to be regarded as fully God? The Birth of the Trinity offers a new historical approach by exploring the way in which first- and second-century Christians read the Old Testament in order to differentiate the One God as multiple persons. The earliest Christians felt they could metaphorically "overhear" divine conversations between the Father, Son, and Spirit when reading the Old Testament. When these snatches of dialogue are connected and joined, they form a narrative about the unfolding interior divine life as understood by the nascent church. What emerges is not a static portrait of the triune God, but a developing story of divine persons enacting mutual esteem, voiced praise, collaborative strategy, and self-sacrificial love. The presence of divine dialogue in the New Testament and early Christian literature shows that, contrary to the claims of James Dunn and Bart Ehrman (among others), the earliest Christology was the highest Christology, as Jesus was identified as a divine person through Old Testament interpretation. The result is a Trinitarian biblical and early Christian theology.

Westminster John Knox Press is pleased to present the seventeen-volume Old Testament for Everyone series. Internationally respected Old Testament scholar John Goldingay addresses Scripture from Genesis to Malachi in such a way that even the most challenging passages are explained simply and concisely. The series is perfect for daily devotions, group study, or personal visits with the Bible.

In this volume, Goldingay explores Psalms 73-15. The psalms, Goldingay says, show us four ways to speak to God: in words of praise, thanksgiving, trust, and supplication. Goldingay provides brief commentary on each psalm and shows how each one can be relevant to contemporary life.

The issue of the so-called Elohistic Psalter has intrigued biblical scholars since the rise of the historical-critical enterprise. Scholars have attempted to discover why the name Elohim is used almost exclusively within Pss 42-83, and in particular they have attempted to identify the historical circumstances which explain this phenomenon. Traditionally, an original Yhwh was understood to have been replaced by Elohim. Frank-Lothar Hossfeld and the late Erich Zenger propose that the use of the title Elohim is theologically motivated, and they account for this phenomenon in their redaction-historical work. Wardlaw here builds upon their work (1) by integrating insights from Dell Hymes, William Miles Foley, and Susan Niditch with regard to oral-traditional cultures, and (2) by following the text-linguistic approach of Eep Talstra and Christof Hardmeier and listening to canonical texture as a faithful witness to Israel's religious traditions. Wardlaw proposes that the name Elohim within the Psalms is a theologically-laden term, and that its usage is related to pentateuchal traditions.

Isaiah, Jeremiah, and Ezekiel share much in common. They address the pivotal times and topics associated with the last stages of the monarchical history of Israel, and with the development of new forms of communal and religious life through exile and beyond. One important structural component of all three books is a substantial section which concerns itself with a range of foreign nations, commonly called the "Oracles against the Nations", which form the focus of this book. These chapters together present the most up-to-date scholarship on the oracles - an oft-neglected but significant area in the study of the prophetic literature. The particular characteristics of Isaiah, Jeremiah (both Masoretic Text and Septuagint versions), and Ezekiel, are discussed showcasing the unique issues pertinent to each book and the diverse methods used to address them. These evident differences aside, the Oracles Against the Nations are employed as a springboard in order to begin the work of tracing similarities between the texts. By focusing on these unique yet common sections, a range of interrelated themes and issues of both content and method become noticeable: for example, though not exhaustively, pattern, structure, language, comparative history, archaeology, sociology, politics, literature, imagery, theme, theology, and hermeneutical issues related to today's context. As a result this collection presents a range of cutting-edge approaches on these key prophetic books, and will provide a basis for further comparative study and reflection.

This volume continues the study of intertextuality in the 'Wisdom Literature' initiated in Reading Job Intertextually (Dell and Kynes, T&T Clark, 2012). Like that book, Reading Ecclesiastes Intertextually provides the first comprehensive treatment of intertextuality in this wisdom text. Articles address intertextual resonances between Ecclesiastes and texts across the Hebrew canon, along with texts throughout history, from Greek classical literature to the New Testament, Jewish and Christian interpretation, and existential and Modern philosophy. As a multi-authored volume that gathers together scholars with expertise on this diverse array of texts, this collection provides exegetical insight that exceeds any similar attempt by a single author. The contributors have been encouraged to pursue the intertextual approach that best suits their topic, thereby offering readers a valuable collection of intertextual case studies addressing a single text.

In this theological commentary on 1 Samuel, Stephen Chapman probes the tension between religious conviction and political power through the characters of Saul and David. Saul, Chapman argues, embodies civil religion, a form of belief that is ultimately captive to the needs of the state. David, on the other hand, stands for a vital religious faith that can support the state while still maintaining a theocentric freedom. Chapman offers a robustly theological and explicitly Christian reading of 1 Samuel, carefully studying the received Hebrew text to reveal its internal logic. He shows how the book's artful narrative explores the theological challenge presented by the emergence of the monarchy in ancient Israel. Chapman also illuminates the reception of the David tradition, both in the Bible and in later history: even while David as king becomes a potent symbol for state power, his biblical portrait continues to destabilize civil religion.

This study centers on the question: how do particular readers read a biblical passage? What factors govern each reading? DeLapp here attempts to set up a test case for observing how both socio-historical and textual factors play a part in how a person reads a biblical text. Using a reception-historical methodology, he surveys five Reformed authors and their readings of the David and Saul story (primarily 1 Sam 24 and 26). From this survey two interrelated phenomena emerge. First, all the authors find in David an ideal model for civic praxis-a "Davidic social imaginary" (Charles Taylor). Second, despite this primary agreement, the authors display two different reading trajectories when discussing David's relationship with Saul. Some read the story as showing a persecuted exile, who refuses to offer active resistance against a tyrannical monarch. Others read the story as exemplifying active defensive resistance against a tyrant. To account for this convergence and divergence in the readings, DeLapp argues for a two-fold conclusion. The authors are influenced both by their socio-historical contexts and by the shape of the biblical text itself. Given a Deuteronomic frame conducive to the social imaginary, the paradigmatic narratives of 1 Sam 24 and 26 offer a narrative gap never resolved. The story never makes explicit to the reader what David is doing in the wilderness in relation to King Saul. As a result, the authors fill in the "gap" in ways that accord with their own socio-historical experiences.

"Can you Count the Clouds?" asks the voice of God from the whirlwind in the stunningly beautiful catalogue of nature-questions from the Old Testament Book of Job. Tom McLeish takes a scientist's reading of this ancient text as a centrepiece to make the case for science as a deeply human and ancient activity, embedded in some of the oldest stories told about human desire to understand the natural world. Drawing on stories from the modern science of chaos and uncertainty alongside medieval, patristic, classical and Biblical sources, Faith and Wisdom in Science challenges much of the current 'science and religion' debate as operating with the wrong assumptions and in the wrong space. Its narrative approach develops a natural critique of the cultural separation of sciences and humanities, suggesting an approach to science, or in its more ancient form natural philosophy - the 'love of wisdom of natural things' - that can draw on theological and cultural roots. Following the theme of pain in human confrontation with nature, it develops a 'Theology of Science', recognising that both scientific and theological worldviews must be 'of' each other, not holding separate domains. Science finds its place within an old story of participative reconciliation with a nature, of which we start ignorant and fearful, but learn to perceive and work with in wisdom. Surprisingly, science becomes a deeply religious activity. There are urgent lessons for education, the political process of decision-making on science and technology, our relationship with the global environment, and the way that both religious and secular communities alike celebrate and govern science.

This second part of Genesis is the story of God's choosing of the Jews. As you read and study your way through this second part of Genesis, I think you'll be struck, as I was, at what a total mess this chosen family was. And perhaps you'll come to the same conclusion I have: All families are dysfunctional in more ways than we know! Genesis Part 2 is full of hope and a little humor for all of us dysfunctionals.

This volume is the latest addition to the Bible in Medieval Tradition series, which seeks to reconnect today's church with part of its rich history of biblical interpretation. Joy Schroeder here provides substantial excerpts - none previously available in English - from seven noteworthy medieval biblical interpreters who commented on Genesis between the ninth and the fifteenth centuries. Representing a chronological and geographical range of authors, these clear, readable translations illustrate the rich diversity of medieval approaches to biblical interpretation. This generous sampler of medieval writings is supplemented by an in-depth introduction that locates each of the medieval authors within his or her context. Covering the entire book of Genesis, this commentary offers modern readers a splendid opportunity to encounter the creative and reverent approaches to scripture practiced by medieval biblical scholars.

Love the Psalms? Struggle with them? Here are 36 brand new translations for you to enjoy, freshly translated from the original Hebrew. Betty Bracha Stone's translations of thirty-six Biblical psalms are innovative in their freshness, and yet deeply conservative in their faithfulness to the original Hebrew. Constructed in eloquent contemporary language, these interpretations give voice to the deepest sentiments in the human heart. Stone accomplishes the difficult task of renegotiating the passages that can plague the modern reader. For example, the concept of "enemy" is reinterpreted, as are allusions to ancient practices for which we have no meaningful reference. And yet, Stone's offerings bring forward the vibrant piety of the original supplicants. These translations carry the reader into the heart of the psalmists' service as we imagine it was practiced thousands of years ago. We are invited to join them and each other in gratitude, supplication and praise. Well voiced and well executed, this is an excellent companion volume for the personal and deeply felt spiritual journey. "Remarkable " "Bracha Stone's remarkable versions of thirty-six biblical psalms carry the reader into the hearts of religious poets who lived and wrote thousands of years ago. She has fashioned an eloquent contemporary language that reveals the spiritual experiences of these ancient worshipful writers." -- Rabbi Burt Jacobson, Founding Rabbi, Kehilla Community Synagogue "Innovative, fresh and yet deeply conservative" "Innovative in their contemporary freshness, and yet deeply conservative ... these re-voicings carry the prayerful reader to a place where all those who have prayed or sung these psalms join in one chorus." -- J. Gerald Janzen, Professor Emeritus, Christian Theological Seminary "To be savored" "Bracha Stone's offerings are to be savored by those new to the treasure of the Psalms and those who know them in the Hebrew. The words of each psalm take hold of her heart and demand her honest and fresh interpretation, and help us deepen to our own relationship with the Mystery we call God." -- Rabbi Chaya Gusfield, Chaplain, Kaiser Hospital, Oakland CA A perfect gift for yourself or your loved ones Order a copy now.