There is an increasing recognition that we need to engage the Bible as a collection of books. But we haven't been taught to read or study the Bible on the book level. Almost all of our approaches to the Bible are based on chapters, verses, or sections, so how do we change this? The units of meaning in the Bible are not chapters, or verses, or topical sections, but the literary compositions that God inspired to create the Scriptures. If we want to know the meaning of God's word, we need to engage these compositions on their own terms. This means understanding why they were written, what kind of writing they are, how they are put together, and what major themes and ideas they develop and pursue. This book answers these questions for each of the books in the Bible by presenting expanded versions of the book introductions included inThe Books of The Bible, an edition of the Scriptures from Biblica that presents the biblical books in their natural literary form, without chapters and verses.

Military theorists such as David Alberts contend that information technologies will allow for wider and more rapid sharing of information. In order to take advantage of the emerging possibilities presented by information technologies the theorists recommend changes to the structure of information age military organizations and changes to the methods for command and control of military forces. Some of their ideas have implications for the traditional function of command. This monograph asks how contemporary military theorists account for the essence of command in information age theories of warfare. Case studies of Frederick the Great, Napoleon Bonaparte, and Dwight D. Eisenhower demonstrate that the essence of command is the dynamic relationship among nine imperatives. These imperatives include context, action, nerve, presentation, design, intellect, expertise, coherence, and the individual. The monograph contends that the emerging information age theories of warfare are flawed because they are based on a definition of command that does not account for these imperatives. The monograph serves as a warning to those who might seek to optimize an army for network centric warfare.

How does one describe God who is utterly "other"? Neither the concrete definitions of science nor the abstractions of philosophy can provide the words needed. Rather, the words the Bible uses to describe God spring from the mysteries of the human condition: figurative language, relationship language, even the language of imagination and mythology. Pierre Grelot examines the language of symbolism in the Bible, categorizing, explaining, and illuminating the Scriptural use of language to reveal God.
The symbolic language used in the two Testaments of the Bible can suggest supernatural realities without having to define them. And the Bible is soaked in the supernatural: from the parting of the Red Sea and the guidance of God's chosen people through the wilderness, to the virgin birth, miracles, and resurrection of Jesus Christ. In order to understand the Bible, it is not enough to understand dates, places, authors, and literary genre; we must also understand its language.
The Bible's symbolic language is theological, but it is very distinctive from the theological language of Greco-Roman, medieval, or modern culture. Nevertheless, it is the Bible's symbolic language that is most expressive and best able to engage the cultures where the Christian faith is growing most rapidly today, such as those in Asia and in Africa. Indeed, such symbolic language may now also be well-suited to engaging Western societies, where a rationalist culture has dulled religious sensibilities.
In proposing a way to classify the Bible's symbols, Grelot shows how its language works to make perceptible that which, in the purpose of God, cannot otherwise be explained.