Rather than devote space to the type of theological and exegetical comments found in most commentaries, this series focuses on the Hebrew text and its related issues, syntactic and otherwise. The volumes serve as prequels to commentary proper, providing guides to understanding the linguistic characteristics of the texts from which the messages of the texts may then be derived. In addition to this, "Ruth," the newest volume in the series, handbooks on "Amos," "Genesis 1-11," and "Jonah" are also now available.

The Book of Psalms is often seen as an anthology of prayers and hymns from which the reader may extract a selection as need or interest dictates. However, a recent development in Psalms scholarship has been a discussion of whether the collection of psalms has some overall structure. Is the whole of the Book of Psalms greater than the sum of its individual parts? This commentary argues that it is and presents a continuous reading of the Book of Psalms. Moreover, the long-standing tradition, found within both Judaism and Christianity, of associating the psalms with David is used as a reading strategy. In this volume, the Psalms are presented sequentially. Each has its place in the collection but thirty-five are treated at greater length. They are read, at least in the first two books (Psalms 1-72), as if they were David's words. Beyond that a more complex and developed association between David and the Psalms is demanded. David becomes a figure of hope for a different future and a new royal reign reflecting the reign of Yahweh. Throughout, David remains a model of piety for all who seek to communicate with God in prayer. It is in light of this that later disasters in the life of Israel, especially the Babylonian Exile, can be faced. In the Book of Psalms, the past, in terms of both David's life and the history of Israel, is the key to future well-being and faithfulness.

For many readers, Genesis 1-2 is simply the biblical account of creation. But ancient Israel could speak of creation in different ways, and the cultures of the ancient near east provided an even richer repertoire of creation myths. Mark S. Smith explores the nuances of what would become the premiere creation account in the Hebrew Bible and the serene priestly theology that informed it. That vision of an ordered cosmos, Smith argues, is evidence of the emergence of a mystical theology among priests in post-exilic Israel, and the placement of Genesis 1-2 at the beginning of Israel's great epic is their sustained critique of the theology of divine conflict that saturated ancient near eastern creation myths. Smith's treatment of Genesis 1 provides rich historical and theological insights into the biblical presentation of creation and the Creator.

In the last several decades, interest in the Exilic and Postexilic periods of ancient Israel's history has grown, especially as this era has been recognized to be important for the formation of the Hebrew Bible. One of the scholars at the forefront of interest in this period is Sara Japhet, now Yehezkel Kaufmann Professor Emeritus in the Department of Bible at the Hebrew University of Jerusalem. This volume, which is based on Japhet's 1973 Ph.D. dissertation at the Hebrew University (published in Hebrew in 1978), was first published in English in 1989 and rapidly was recognized as a major distillation of the themes underlying the ideology of the book of Chronicles. The book of Chronicles, written at the end of the fourth century B.C.E., relates the history of Israel from its beginnings with the creation of man to the return from exile with the declaration of Cyrus. The historical and theological points of departure of the Chronicler's description are to be found in the realities of his own day. Through this historical composition, he attempts to imbue with new meaning the two components of Israel's life: the past, which through its sublimation and transformation into a norm was in danger of becoming remote and irrelevant, and the present, which is granted full legitimization by demonstrating its continuity with this past. The one is interpreted in terms of the other. Japhet's study strives to reveal the Chronicler's views and perspectives on all the major issues of Israel's history and religion, unveiling his role as a bridge between biblical and postbiblical faith. The book has been out of print for a number of years; this edition, which has been completely retypeset (so that it is more readable), makes an important contribution to the growing body of literature that explores the development of Israelite religion during the time of the formation of the Hebrew Scriptures. Japhet's ground-breaking work continues to make a lasting contribution to our understanding of the historical and theological position of the Chronicler.

Genesis 1-11 is a text that may well have received more attention than any other in the history of literature. Nevertheless, what do we know about the personal names that occur in these chapters and whose influence has permeated all of Western literature? Hess provides a thorough investigation of the ancient Near Eastern background of these names and discusses how each played a key role in adding significance to the stories and genealogies in which they are found. By studying both the linguistic contexts in the surrounding cultures and the wordplay in the biblical texts, the author provides the first comprehensive study of the importance of these names and traces the implications of his results for the antiquity and power of the familiar stories in which they appear.

The biblical-theological approach Boda takes in this work is canonical-thematic, tracing the presentation of the theology of sin and its remedy in the canonical form and shape of the Old Testament. The hermeneutical foundations for this enterprise have been laid by others in past decades, especially by Brevard Childs in his groundbreaking work. But A Severe Mercy also reflects recent approaches to integrating biblical understanding with other methodologies in addition to Childs's. Thus, it enters the imaginative space of the ancient canon of the Old Testament in order to highlight the "word views" and "literary shapes" of the "texts taken individually and as a whole collection." For the literary shape of the individual texts, it places the "word views" of the dominant expressions and images, as well as various passages, in the larger context of the biblical books in which they are found. For the literary shape of the texts as a collection, it identifies key subthemes and traces their development through the Old Testament canon. The breadth of Boda's study is both challenging and courageous, resulting in the first comprehensive examination of the topic in the 21st century.

Irenaeus, the second-century bishop of Lyons, left such an impression upon the church that he is sometimes considered to be theology's "founding father." After all, his legacy includes such theological landmarks as the regula fidei (or "rule of faith") and the doctrine of recapitulation. Although these ought not to be minimized, we may gain a new appreciation for this early bishop by highlighting a facet of his work that is even more central: the distinctive shape of the hermeneutic guiding his readings of sacred texts as Christian Scripture. Within the contemporary climate of twenty-first century theology, the reopening of questions of power, truth, authenticity, and holism points to a critique of hermeneutical process (not just theological end-product). In Irenaeus's day, Gnostic Christians on the fringe of the church offered a vision of the telos of faith that many found compelling. Responding to this challenge required Irenaeus to articulate an even more satisfying Christian theology and anthropology on the basis of Scripture and received apostolic tradition. In this battle of hermeneutics, both sides considered protological texts such as Genesis 1:26 and 2:7 to be indispensible. Through a sympathetic reading, then, of Irenaeus and his competitors, we aim to better understand why Irenaeus's biblical interpretations ultimately were deemed more plausible, faithful, and fruitful within the mainstream of the church.

Recent years have seen an explosion of writing on the history of Israel, prompted largely by definitive archaeological surveys and attempts to write a genuine archaeological history of ancient Israel and Judah. The scholarly world has also witnessed an intense confrontation between so-called minimalists and maximalists over the correct approach to the historicity of the Bible. "Memories of Ancient Israel "looks at the issues at stake in biblical history--the ideologies involved, the changing role of archaeology, and the influence of cultural contexts both ancient and modern. Philip Davies suggests a different way of defining the problem of "reliability" and "historicity" by employing the theory of cultural memory. In doing so, he provides a better explanation of how ancient societies constructed their past but also a penetrating insight into the ideological underpinnings of today's scholarly debates.

Description: Ours is a world characterized by change. Often the most fundamental changes in our lives result from experiences of profound suffering and loss as we are wrenched from our familiar world and driven into one that is alien. In the midst of such loss, we are compelled to choose between trying to cling to the remnants of a reality that is passing away and trying to make a home in a strange new world. Biblical prayers of lament wait for us at this crossroad of loss and newness. Prayers of lament are marked both by loss and by the inexplicable silence of God. Everything we believe about God's justice and goodness is placed in doubt by his hiddenness. The cry of lament is an act of tremendous risk. To lament is to abandon the sinking ship of religious certainty and strike out in a small dingy, amidst stormy seas, in search of a hidden God. Faced with God's silence, the biblical writers are willing to place at risk their most fundamental beliefs and to lament. The Psalm writers risk the loss of the Exodus story by crying out to a God who has failed to save, demanding that he once more part the chaotic waters and make a way in the desert. Job risks the loss of a moral God by confronting God with his injustice. Jeremiah risks the loss of the covenant by calling out for God to return yet again to a faithless partner and a failed marriage. Matthew and John the Revelator recognize that the coming of Messiah is impelled by the cries of innocent sufferers. Throughout the Bible, lament risks the possible loss of relationship with God and presses for a new, though uncertain, experience of God's presence. Endorsements: Widespread attention to the practice of lament in the Bible is no doubt a measure of the sense of loss, hurt, and fear that mark our historical moment. Amid that widespread attention, Scott Ellington brings a peculiarly alert theological sensibility to the subject. He goes well beyond conventional critical approaches to see what is at stake in the practice of faith and what is at risk in the human enterprise of truth-telling, even when truth-telling shatters and jeopardizes old certitudes. The force of Ellington's exposition is further enhanced by his readiness to carry his study into the New Testament, there to find, amid the good news, the reality of loss and the hope for newness that only comes with truth-telling. This book merits wide and sustained attention from those who care about the quality of faith and the health of our common humanness. -Walter Brueggemann author of Praying the Psalms, 2nd ed. In Risking Truth, Scott Ellington continues the important work of exploring the topic of lament in Scripture. While he stands firmly on the shoulders of the great scholars who have studied the lament tradition in the past, his work offers a timeliness and accessibility to the subject that is rare in scholarly works and much-needed in the twenty-first century. -Nancy L. deClaisse-Walford author of Introduction to the Psalms In the Old Testament and in the New, real prayer involves real courage. It involves facing facts and owning them. It involves the risk of facing God with them and considering replacing old familiar convictions with new ones. It involves thinking about God in new ways. It is easier not to do any of that, but in this book Scott Ellington shows how the risk is worthwhile. -John Goldingay author of Israel's Faith About the Contributor(s): Scott Ellington is Associate Professor of Christian Ministry at Emmanuel College in Franklin Springs, Georgia. He has served as a missionary educator in Mexico, England, and Germany. His Ph.D. is in Biblical Studies from the University of Sheffield.

How should we understand biblical texts where God is depicted as acting irrationally, violently, or destructively? If we distance ourselves from disturbing portrayals of God, how should we understand the authority of Scripture? How does the often wrathful God portrayed in the Old Testament relate to the God of love proclaimed in the New Testament? Is that contrast even accurate? Disturbing Divine Behavior addresses these perennially vexing questions for the student of the Bible. Eric A. Seibert calls for an engaged and discerning reading of the Old Testament that distinguishes the particular literary and theological goals achieved through narrative characterizations of God from the rich understanding of the divine to which the Old Testament as a whole points. Providing illuminating reflections on theological reading as well, this book will be a welcome resource for any readers who puzzle over disturbing representations of God in the Bible.

The chequered story of the Kings, a matter of nearly five centuries, had ended disastrously in 587 BC with the sack of Jerusalem, the fall of the monarchy and the removal to Babylonia of all that made Judah politically viable. It was a death to make way for a rebirth.' So begins Derek Kidner's commentary on the books of Ezra and Nehemiah, which chart the Jews' return from exile to Jerusalem and the beginnings of that rebirth. As the drama unfolds, above all and through all we see the good hand of God at work.

In the bitter conflict over the Holy Land, two generations of families-one Israeli and one Palestinian-fight for their survival and their own piece of the Promised Land.
Hardened by life in a Nazi concentration camp, cynical Ellie finds himself in a battle on behalf of the Jewish people, vowing to ensure their suffering will not be in vain. Overseas, Yasif, a Palestinian who left his home country at a young age to study in America, is mysteriously drawn into the struggle by an entity known only as the voice.
Underneath the bloody encounters of Ellie, Yasif, and their respective families runs a current of hope and belief in the possibility of a peaceful resolution to the conflict. But the unending cycle of violence and heartbreak threatens to prevent such a resolution-while the possibility of peace exists, so does its explosive alternative.

In this remarkable rereading of the biblical book of Job -- often discussed as an attempt to -justify the ways of God to man- -- J. Gerald Janzen brings new light to Job's story, showing how God invites Job to give up the traditional logic of reward-punish-ment for a life-affirming strategy of risk-reward. From this perspective, affirmation of life in the face of all its vulnerabilities is the path to true participation in the mystery of existence. / At the Scent of Water traces Job's journey from prosperity, through calamity and bitter anguish, to an encounter with God's presence in a rainstorm that renews the earth and his own appetite for life. / Janzen includes a candid epilogue on his own struggle with aggressive prostate cancer, which enabled him to connect personally with Job and to find a fresh and illuminating grace. At the Scent of Water will especially resonate with any readers who have experi-enced grief or suffering.

This book offers a fully revised and updated analysis of the texts on social justice in the Old Testament; highlighting their importance in shaping a Christian theological approach to injustice."Contending for Justice" analyses texts on social justice in the Old Testament and argues that despite their ideological character they may still assist in shaping a Christian theological approach to social and global injustice. The book argues on the one hand that a class interest is involved in all texts on the subject of social justice, and on the other that, that the very interest demands that they should appeal to the broadest possible public by using generally accepted ethical and theological ideas.Four elements are set out in a hermeneutical proposal: texts should be understood as rhetoric in real social situations, as ideology protecting a social position, as defining recognized ethical values, and theologically as having a critical and constructive potential for the interpreter's own situation.A second chapter attempts to sketch the social conditions in which such texts were formed. The hermeneutical scheme is then applied, but not rigidly, to a wide range of texts: prophetic denunciations of oppression, texts in a variety of genres defining the characteristics of the just individual, texts in the "Psalms" and "Isaiah" defining the duty of the king to protect the poor, visions of a just community in the prophets, words of Torah aimed at protecting the indebted poor and restoring an independent peasantry, and assertions of the justice of God. The book concludes with brief reflections on the value of the Old Testament as a resource in the struggle for justice.This new paperback edition is fully revised and updated.

This is a thoughtful examination of one the Old Testament's central human figures. Marti J. Steussy provides a critical approach to the man who receives more attention from the Old Testament's writers than any other human character. This volume explores the ""Hebrew Bible""'s three major portraits of David - found in 1 and 2 ""Samuel"", 1 ""Chronicles"", and ""Psalms"" - and what each implies about the relation between divine and worldly power. Steussy's examination of David in 1 and 2 ""Samuel"" opens with the traditional impression of David as a virtuous hero 'after God's own heart', then invites readers to consider details of plot and phrasing that make problematic - without erasing - the impression of innocence. She proposes that questions surrounding David ultimately probe God's role in Israel's history. The scrutiny of David in 1 ""Chronicles"" shows how this book calls attention to his role as the head of a people rather than to his individual strengths and weaknesses. However, tension still lurks; David plays a key role in ""Chronicles""' argument against Ezra and Nehemiah for an inclusive Israel. Steussy's final character analysis begins with psalms about David, then discusses the ruler as the commonly accepted speaker of the David psalms. Steussy suggests that in the Psalter as a whole, David serves both as a model for individual spiritual development and as a symbol for Israel throughout its history. The complexity of David's role in ""Psalms"", Steussy contends, models the complexity of his characterization in the ""Hebrew Bible"" as a whole. A concluding chapter calls attention to David's scattered appearances in other parts of the Hebrew canon and discusses the cumulative effect of his various portraits.

From its inception at the time of the Enlightenment until the mid-twentieth century, the historical-critical method constituted the dominant paradigm in Old Testament studies. In this magisterial overview, Niels Peter Lemche surveys the development of the historical-critical method and the way it changed the scholarly perception of the Old Testament. In part 1 he describes the rise and influence of historical-critical approaches, while in part 2 he traces their decline and fall. Then, in part 3, he discusses the identity of the authors of the Old Testament, based on the content of the literature they wrote, demonstrating that the collapse of history does not preclude critical study. Part 4 investigates the theological consequences of this collapse and surveys Old Testament and biblical theology in its various manifestations in the twentieth century. An appendix includes a history of Palestine from the Stone Age to modern times, constructed without recourse to the Old Testament.