The ESV Women's Study Bible features study and devotional content along with elegant artwork from artist Dana Tanamachi to help women in all seasons of life pursue a transformational understanding of Scripture.

The Douay-Rheims Bible is a traditional Catholic Bible. This edition is Bishop Richard Challoner 's revision complete with his extensive notes.

The go-anywhere New King James Version Bible, lightweight and portable, now with the enhanced readability of Thomas Nelson's custom NKJV fonts. And with a variety of unique and traditional cover designs available, this Bible is beautiful inside and out. Fitting most purses, laptop bags, and glove boxes, the NKJV Value Thinline Bible is a great choice to take with you on the go. Additional features include a finely designed new layout, the words of Christ in red, a reading plan, and full-color maps.Features Include:Improved readability of the Thomas Nelson NKJV FontWords of Christ in redFull-color mapsRibbon marker9.0-point print size

Few parts of the Bible have captured the imagination of individuals in the way that the book of Jonah has. James Limburg examines this well-known book, keeping several questions in mind: How did the story originate? What is its place in the Bible? How did the New Testament understand the story? How has the story been understood in Judaism and in Islam? What might it mean for people today? And what does it have to say about God, about the human condition, and even about God and nature? In reviewing the book, Limburg gives special attention to the many contributions of artists, musicians, painters, and sculptors who, he says, may have been the best interpreters of Jonah. He also keeps in mind the literary dimension of the texts and takes great care to follow the divisions of the book as they were defined by Jewish scribal tradition. Limburg begins his commentary with a fresh translation of the biblical book of Jonah and continues with a careful examination of the text, pointing out the significance of this old story for our own time. An extensive appendix provides highlights from the interpretation of Jonah in Judaism, Christianity, and Islam.

This Festschrift draws on the research interests of Christopher Rowland. The collection of essays comes from former doctoral students and other friends, many of whom shed light on the angelic contribution to the thought-world of developing Christianity. The significance of the Jewish contribution to developing Christian ideology is critically assessed, including the impact of the original Jewish sources on the earliest Christian belief. The distinguished contributors to this volume include April DeConick, Paul Foster, John Rogerson, Tobias Nicklas and Andrei Orlov.

The letters of James, 1 and 2 Peter, and Jude are among the most neglected letters of the NT. Thus, methodological advances in NT study tend to arise among the Gospels or Pauline letters. But these letters are beginning to receive increased attention in the scholarly community. Reading Second Peter With New Eyes is the third of four volumes that incorporate research in this area. The essays collected here examine the impact of recent methodological developments in New Testament studies to Second Peter, including, for example, rhetorical, social-scientific, socio-rhetorical, ideological and hermeneutical methods, as they contribute to understanding this letter and its social context.

The activity of early Christian proclaimers is seen as the backdrop for the Epistle's challenge to its readers to identify with God's order or with the earthly patronage of the rich. The significance of the Epistle of James within early Christianity, when not neglected, has been disputed. In recent years the letter, and its author, have received renewed attention, and this contribution to the revival examines the way in which the author and his addressees are depicted within the social world of emerging Christianity. Edgar finds strong points of contact with the sayings of Jesus and with early Christian itinerant proclaimers, who are often seen as having been active in preserving and transmitting these sayings. The Epistle challenges the shaky commitment of its readers to their new allegiance, and, in the light of the coming of God's eschatological ruoe, employs the model of patronage to lay out the choice between loyalty to God and identification with the earthly value system dominated by the rich.

This book discusses the ethically problematic passages of the Hebrew Bible and the way scholars have addressed aspects of the bible generally regarded as offensive and unacceptable. In this work Eryl W. Davies sums up a career's worth of in-depth reflection on the thorny issue of biblical ethics examining the bible's, at times problematic, stance upon slavery, polygamy and perhaps its most troublesome aspect, the sanctioning of violence and warfare. This is most pertinent in respect to "Joshua" 6-11 a text which lauds the 'holy war' of the Israelites, anihiliting the native inhabitants of Canaan, and a text which has been used to legitimise the actions of white colonists in North America, the Boers in South Africa and right-wing Zionists in modern Israel. Davies begins with an introductory chapter assessing all these aspects, he then provides five chapters, each devoted to a particular strategy aimed at mitigating the embarrassment caused by the presence of such problematic texts within the canon. In order to focus discussion each strategy is linked by to "Joshua" 6-11. A final chapter draws the threads of the arguments together and suggests the most promising areas for the future development of the discipline.

Subversive Scribes and the Solomonic Narrative considers 1 Kgs 1-11 through the optics of propaganda and subversion with primary attention given to subversive readings of portions of the Solomonic narrative. Seibert explores the social context in which scribal subversion was not only possible but perhaps even necessary and examines texts that covertly undermine the legitimacy or the legacy of Solomon. The book is divided into two parts. In the first, Seibert develops definitions of propaganda and subversion and notes other studies which have understood certain biblical texts to function in these ways. Primary consideration is given to developing a theory of subversive scribal activity in this section of the book. An important distinction is made between "submissive scribes," individuals who wrote what they were told, and "subversive scribes," individuals who did otherwise. Since many scribes were writing for the very people who paid them, those wanting to engage in subversive literary activity had to do so carefully, and to a certain extent covertly, lest they be detected and exposed. Yet their critique could not be so obscure that none could detect it. There needed to be enough clues to allow like-minded scribes to read the text and appreciate the critique, but not so many that opponents could charge such scribes with sedition. In the second part of the book, Seibert applies this theory of scribal subversion to various passages in 1 Kgs 1-11. An extended discussion is given to 1 Kgs 1-2 with the remainder of the Solomonic narrative being treated more episodically. The focus is on passages which look suspiciously like the work of a subversive scribe and/or which have subversive potential. It is argued that scribes could-and sometimes did-intentionally encode a critique of the king/kingship in the text and that one of the most effective ways they accomplished this was by cloaking scribal subversion in the guise of propaganda.

Elaine Jordan has written her first book with personal reflections on a wide variety of biblical and spiritual subjects ranging from the providence of God, to faith, children have free will, situation ethics, management, etc. A delightful group of short essays by a Christian author.

2020 Catholic Press Association honorable mention award for gender issues, inclusion in the church When 2 Corinthians is read as a whole in the early manuscripts, we hear a distraught and defensive Paul, struggling to recover the respect of the Corinthians that he assumed in 1 Corinthians. Scholars have supplied a recent visit gone awry to explain this, but Wire argues that the Corinthians have not kept the restrictions Paul laid down in his earlier letter. It is Paul who has changed. No longer able to demand that they imitate his weakness as he embodies Jesus' death, he concedes and even celebrates that they embody Jesus' power and life and thereby demonstrate the effectiveness of his work among them. With special attention to the women in Corinth who pray and prophesy, Wire looks at each part of 2 Corinthians through three feminist lenses: a broad focus on all bodies within the tensions of the ecosystem as Paul sees it; a mid-range focus on the social, political, and economic setting; and a precise focus on his argument as evidence of an interaction between Paul and the Corinthians. When Paul ends with "The grace of the Lord Jesus Christ, the love of God, and the partnership of the Holy Spirit," the Corinthians have pressed him to reshape his message from "yes but" and "no" to "yes," from a tenacity of qualifiers and subordinations to an overflow of encouragements.

This book maps the relationship between Matthew's Gospel and the Didache. No consensus regarding the nature of this relationship has yet been achieved, neither has serious consideration been given to the possibility that Matthew depended directly on the Didache. If it may be shown that such was the case, then this infamously enigmatic text may finally be used to answer a series of tantalizing questions: what is the pattern of the Synoptic relationships? How did the earliest Jewish Christians incorporate Gentiles? What was the shape of Eucharistic worship in the first century?

"What is the lesson of that other, newly sprung tree (the cross) in whose bark Mark has carved his Gospel (for this is a book that bleeds)? Is it that Jesus's body, grafted onto the cross, became one with it, and thus became tree, branch, book, and leaf, inscribed with letters of blood, can now at last be read, no longer an indecipherable code but an open codex? And that in its (now) re(a)d(able) ink, lately invisible, the message that was scratched into the fig tree is transcribed: outside the gates, but only just, the summer Son is shining in full strength?"--Stephen D. Moore In this book Stephen D. Moore offers a dazzling new reading of the Gospels of Mark and Luke, applying the poststructuralist techniques of Derrida, Lacan, and Foucault to illuminate these texts in a way that no one has done before. Written with wit and a sensitivity to words--and wordplay--that is reminiscent of Moore's fellow countryman James Joyce, the book is also deeply learned, impressive in its detailed knowledge of previous scholarship as well as in the challenges it presents to that scholarship. Moore argues that whereas the language of the Gospels is concrete, pictorial, and often startling, the language of modern gospel scholarship tends to be propositional and abstract. Calling himself a New Test-what-is-meant scholar, he approaches the Gospels of Mark and Luke as though they were pictograms or dreamwork to decipher and interpret, writing a response that is no less visceral and immediate than the biblical texts themselves.

Paying special attention to chapters 56-66, David Baer analyses the labour that resulted in the Greek Isaiah. He compares the Greek text with extant Hebrew texts and with early biblical versions to show that the translator has approached his craft with homiletical interests in mind. This earliest translator of Isaiah produces a preached text, at the same time modifying his received tradition in theological and nationalistic directions which would reach their full flower in Targumic and Rabbinical literature. In basic agreement with recent work on other portions of the Septuagint, the Greek Isaiah is seen to be an elegant work of Hellenistic literature whose linguistic fluidity expresses the convictions and longings of a deeply Palestinian soul.>

In this challenging new work, Nielsen compares Herodotus with Old Testament historiography as represented by the so-called Deuteronomistic History. He finds in the Old Testament evidence of a tragic form like that encountered in Herodotuss Histories. Nielsen begins by outlining Herodotuss Greek context with its roots in Ionic natural philosophy, the epic tradition and Attic tragedy, and goes on to analyse in some detail the outworking of the Herodotean tragedy. Against that background, the Deuteronomistic History is to be viewed as an ancient Near Eastern historiographic text in the tragic tradition.