Today's seminary and religious-education instructors are expected to design and redesign their courses more nimbly than in the past. We have to adapt our courses to novel learning environments, for more diverse learners, toward more diverse vocations. At the same time, institutional rewards for time invested in course design are fewer than ever. Understanding Bible by Design introduces the reader to UbD: an approach to course design that is proven time-efficient and grounded in the instructor's most closely-held convictions about her subject matter's "big ideas and essential questions." This book's contributors (one in Old Testament, one in New Testament, and one in Jewish Studies) demonstrate the value of UbD for the Biblical Studies instructor, whether at seminary or university, face-to-face or online, from the intimate seminar to the massive MOOC. Lester's synopsis of course design and suggested action is followed by a collaborative dialogue with Jane S. Webster and Christopher M. Jones. Webster and Jones provide practical commentary regarding the successful implementation of Lester's proposed approaches.

The ground of higher education is shifting, but learning ecosystems around the world have much more space than MOOCs and trendy online platforms can fill, and Loewen shows how professors have an indisputable pedagogical edge that gives them a crucial role to play in higher education. By adopting the collaborative pedagogical process in this book, professors can create effective social learning experiences that connect students to peers and professional colleagues in real-time. Loewen moves beyond surface questions about technology in the classroom to a problem best addressed by educators in bricks-and-mortar institutions: if students are social learners, how do we teach in a way that promotes actual dialogue for learning? Designing learning experiences that develop intercultural competencies puts the test to students' social inclinations, and engagement with course material increases when it's used to dig deeper into the specificities of their identity and social location. Loewen's approach to inter-institutional collaborative teaching will be explored with examples and working templates for collaborative design of effective social learning experiences.

Lester argues here that the book of Daniel contains a complex but poetically unified narrative. This can be identified through certain narrative qualities, including the allusion to Isaiah throughout, which uniquely contributes to the narrative arc. The narrative begins with the inauguration of foreign rule over Israel, and concludes with that rule's end. Each stage of the book's composition casts that foreign rule in terms ever-more-reminiscent of Isaiah's depiction of Assyria. That enemy is first conscripted by God to punish Israel, but then arrogates punitive authority to itself until ultimately punished in its turn and destroyed. Each apocalypse in the book of Daniel carries forward, in its own way, that allusive characterization. Lester thus argues that an allusive poetics can be investigated as an intentional rhetorical trope in a work for which the concept of "author" is complex; that a narrative criticism can incorporate a critical understanding of composition history. The "Daniel" resulting from this inquiry depicts Daniel's 2nd-century Jewish reader not as suffering punishment for breaking covenant with God, but as enduring in covenant faithfulness the last days of the "Assyrian" arrogator's violent excesses. This narrative problematizes any simplistic narrative conceptions of biblical Israel as ceaselessly rebellious, lending a unique note to conversations about suffering and theodicy in the Hebrew Bible, and about anti-Judaic habits in Christian reading of the Hebrew Bible.

Lester argues here that the book of Daniel contains a complex but poetically unified narrative. This can be identified through certain narrative qualities, including the allusion to Isaiah throughout, which uniquely contributes to the narrative arc. The narrative begins with the inauguration of foreign rule over Israel, and concludes with that rule's end. Each stage of the book's composition casts that foreign rule in terms ever-more-reminiscent of Isaiah's depiction of Assyria. That enemy is first conscripted by God to punish Israel, but then arrogates punitive authority to itself until ultimately punished in its turn and destroyed. Each apocalypse in the book of Daniel carries forward, in its own way, that allusive characterization. Lester thus argues that an allusive poetics can be investigated as an intentional rhetorical trope in a work for which the concept of "author" is complex; that a narrative criticism can incorporate a critical understanding of composition history. The "Daniel" resulting from this inquiry depicts Daniel's 2nd-century Jewish reader not as suffering punishment for breaking covenant with God, but as enduring in covenant faithfulness the last days of the "Assyrian" arrogator's violent excesses. This narrative problematizes any simplistic narrative conceptions of biblical Israel as ceaselessly rebellious, lending a unique note to conversations about suffering and theodicy in the Hebrew Bible, and about anti-Judaic habits in Christian reading of the Hebrew Bible.