This volume is the result of a symposium held at Baylor University in May of 2006, entitled "Baylor University Symposium on the Psalms." The participants were carefully selected to represent the diversity of approaches currently employed in the study of the Psalter. Although a number of volumes in print offer the reader introductory information related to the Psalter, perhaps even noting various methodological approaches, very few actually "model" the diversity of such approaches. This volume exposes readers to the variety of approaches as practiced by leading scholars in the field.

The story of Susanna and the Elders is one of the most interpreted and reproduced tales from the "Apocrypha". In its compact narrative, it touches on attempted rape, female sexuality, abuse of power, punishment for the wicked, and voyeurism. "The Good, the Bold, the Beautiful" argues that the story of Susanna was written in the first century BCE, and Clanton provides a brief description of that century. He performs a narrative-rhetorical reading of Susanna, and illustrates that the story uses sexual anxiety and desire to set up a moral dilemma for Susanna. That moral dilemma is resolved in two ways: Susanna's refusal to allow herself to be raped, and Daniel's intervention. Clanton argues that although the story has many mimetic features, it is the thematic function that is overriding, especially after Daniel's appearance. Put another way, the story's emphasis on Susanna, the Elders, and Daniel as "plausible people" is secondary to its stress on what those characters represent and the message it is relaying through those representations. Clanton analyzes chronologically selected aesthetic interpretations of the story found in the Renaissance. He shows that the prevailing artistic interpretation during the Renaissance focused on the mimetic, sexual aspects of the story because it deals with issues of patronage, and sex/gender that were current at the time. "The Good, the Bold, the Beautiful" argues that several Renaissance renderings provide counter readings that focus more on the value and themes in the story. These renderings provide models for readers to resist the sexually exploitative features of both the narrative and its interpretations. Clanton reflects on the need for the reader to resist potentially harmful interpretation, especially those that focus on the mimetic level of the story's rhetoric.

For many Jewish Christians of the first century, living in the light of the gospel was challenging. Having accepted Jesus as the long-awaited Messiah, they were regarded by still-skeptical family, friends and neighbors as dangerous, misguided and even disloyal to all that God had said earlier on. The letter to the Hebrews was written to show that you can't go back to an earlier stage of God's purposes but must press on eagerly to the one that is yet to come. In these studies we find encouragement and assurance that pressing on, even in the face of such close and constant pressure to fall back, is its own reward. The guides in this series by Tom Wright can be used on their own or alongside his New Testament for Everyone commentaries. They are designed to help you understand the Bible in fresh ways under the guidance of one of the world's leading New Testament scholars.

The full text of the American Standard Version of the Bible.

This Vision book for youth 9 - 15 years old tells the thrilling story of one of America's greatest missionaries who came down from Canada with explorer Louis Joliet to explore the mighty Mississippi River, the "great river" bordered by Indian tribes who killed white men on sight. Of the few who had dared explore this immense waterway, none had lived to return and report where it emptied. If he could travel to the mouth of the "great river," Fr. Marquette hoped to obtain new lands for France and new souls for Jesus Christ. He braved the dangers of tomahawks and tortures to bring the Word of God to the Indians of the New World. Rapids, floods, Indian superstitions, tribal warfare - these are only a few of the obstacles Father Marquette and Louis Joliet encountered in trying to meet their challenge. Illustrated.

This work examines the effect of the use of scripture on the interpretation of the Markan passion narrative, Mark 14:1-15:47.In the methodically focused section which begins the work, Kelli O'Brien first defines the term allusion and the criteria by which allusions are established and then. She then tests the allusions suggested by previous scholars. For the trial and crucifixion scenes, only eleven references have sufficient verbal and other correspondence to be considered probable or certain allusions, out of the roughly 150 references suggested. The numbers for allusions in Mark 14:1-52 are similar. Demonstrable allusions are relatively few, too few to support the theory favoured by many that the passion narrative was constructed by means of allusions to Scripture.The work assesses the interpretive impact of the allusions on the Markan passion narrative, considering how those passages are treated in Jewish and Christian traditions potentially available to the author. Allusions interpret the Markan Christology, but they also interpret other aspects of the drama, such as the opponents in the Jewish trial and the offer of vinegary wine. Most importantly, allusions in the passion narrative indicate in what sense the author understood Jesus' death to be redemptive and that the 'ransom' the Son of Man gives (Mark 10:45) is eschatological.Formerly the "Journal for the Study of the New Testament Supplement", a book series that explores the many aspects of New Testament study including historical perspectives, social-scientific and literary theory, and theological, cultural and contextual approaches. "The Early Christianity in Context" series, a part of JSNTS, examines the birth and development of early Christianity up to the end of the third century CE. The series places Christianity in its social, cultural, political and economic context. "European Seminar on Christian Origins" and "Journal for the Study of the Historical Jesus Supplement" are also part of JSNTS.

Paul's use of in Rom 12.1 has long fascinated and puzzled interpreters. This study proposes a new explanation of Paul's reason language in Rom 12.1 based on a detailed investigation of ancient philosophical texts on the role of human beings in the cosmos, in which reason language and the idea of a vocation of human beings are closely connected. It argues that Paul here appeals to the idea of a human vocation in order to claim that Christ-followers are able to fulfil their human vocation by living in such a way that their lives produce signs of the new creation inaugurated in Christ. This case is made by establishing the central role of reason in ancient discourse on what it means to be human more broadly, and in particular in Epictetus, who provides the clearest parallel for Romans. These contextualisations allow for a fresh reading of Paul's argument in Romans, where the relevance of these traditions is shown, not least for how Rom 12.1-2 frames Rom 12-15. The study thus contributes to the recent scholarly trend of exploring Paul in ancient philosophical contexts and advances the discussion on the integration of Paul's "theology" and "ethics" within an ancient cultural encyclopedia.

"Aernie examines the prophetic material in the Old Testament and its relationship with the prophetic material in Second Temple Judaism, Hellenism, and the early Christian movement. The subsequent analysis of 1 Corinthians constitutes an investigation of the effect of the Old Testament prophetic tradition on Pauls self-presentation in 1 Cor 9.15-18 and rhetorical framework in 1 Cor 14.20-25 as a methodological foundation for the exegetical analysis of 2 Corinthians. Aernie explores the influence of the Old Testament prophetic tradition on Pauls apostolic self-presentation and rhetoric in 2 Corinthians. The analysis of Pauls self-presentation examines the apostles relationship with Moses, the Isaianic servant, and Jeremiah in order to define Pauls position with regard to the preceding prophetic tradition. Aernie analyses Pauls argument in 2 Cor 2.14-16; 4.1-6; 6.14-7.1; 12.1-10 then seeks to examine the influence of the Old Testament prophetic tradition on the formation of Pauls rhetorical framework. Aernies intention is to provide support for the notion that the particularly prophetic nature of Pauls apostolic persona affects both his self-presentation and rhetorical agenda in 2 Corinthians"

The Deuteronomistic Historian patterned more than four dozen of his narratives after those in Genesis-Numbers. The stories that make up Genesis-Numbers were indelibly impressed on the Deuteronomistic Historian's mind, to such an extent that in Deuteronomy-Kings he tells the stories of the nation through the lens of Genesis-Numbers. John Harvey discusses the eight criteria which may be used as evidence that the given stories in Deuteronomy-Kings were based on those in Genesis-Numbers. Unified accounts in the Deuteronomistic History, for instance, often share striking parallels with two or more redactional layers of their corresponding accounts in Genesis-Numbers, showing that the given accounts in the Deuteronomistic History were written after the corresponding accounts in Genesis-Numbers had been written. Furthermore, the Deuteronomistic Historian calls the reader's attention to accounts in Genesis-Numbers by explicitly citing and referring to them, by using personal names, and by drawing thematic and verbal parallels. Retelling the Torah, the first book to focus on these parallel narratives, contains far-reaching implications for Hebrew Bible scholarship.

A translation of the valuable commentary on the Epistle of Paul to the Colossians by eminent 16th-century theologian Phlipp Melanchthon.