The Tel Dan inscription was found in three fragments on Tel Dan in northern Israel in 1993 and 1994. It is one of the most controversial textual archaeological finds since the discovery of the Dead Sea Scrolls. Most scholars agree that the text, which is written in Old Aramaic, is to be dated to the late ninth century BCE. It refers to a war between the Aramaeans and the northern kingdom of Israel. The text is apparently represented as authored by King Hazael of Damascus, and many scholars have discerned the names of the kings Jehoram and Ahaziah of Israel and Judah in the fragmented text. There has been an extremely lively, and even heated, debate over both its language and its content, and it is time that a full survey of the debate should be undertaken. In his previous book, The Tel Dan Inscription: A Critical Investigation of Recent Research on its Palaeography and Philology (2006)--now distributed by Sheffield Phoenix Press--Hallvard Hagelia has examined those more technical aspects of the debate. In the present corollary volume, The Dan Debate: The Tel Dan Inscription in Recent Research, Hagelia analyses the debate on all the other more general aspects of the inscription. His own view is to support the joining of the fragments as it is done by the editors, Biran and Naveh, and to translate the controversial term bytdwd as 'House of David'. The debate on the Tel Dan is interesting and significant in itself, but it can also be viewed as a case study of the wider debate between the so-called 'minimalists' and 'maximalists' in Hebrew Bible scholarship. In particular Hagelia's two books offer an notable exchange of views with George Athas's The Tel Dan Inscription: A Reappraisal and a New Interpretation (2003).

This volume presents international perspectives on interreligious dialogue, with a particular focus on how this can be found or understood within biblical texts. The volume is in four parts covering both the Old and New Testaments (and related Greco Roman texts) as well as the history of reception and issues of hermeneutics. Issues of the relationships between religious cultures are assessed both in antiquity and modernity In Part 1 (Old Testament) contributions range from the discussion of the bible and plurality of theologies in church life (Erhard Gerstenberger) to the challenge of multi-culturalism (Cornelis Van Dam). Part 2 (New Testament and Greco-Roman Texts) considers such things as Pagan, Jewish and Christian historiography (Armin Baum) and the different beliefs it is possible to discern in the Ephesian community (Tor Vegge). Part 3 provides issues from the history of reception - including the role of Jesus in Islam (Craig A. Evans). The volume is completed by a hermeneutical reflection by Joze Krasovec, which draws the threads of dialogue together and questions how we can best examine the bible in a modern, international, multicultural society.

This book is a critical analysis and comparison of three Old Testament theologies, those by Helge S. Kvanvig, Historisk Bibel og bibelsk historie (1999), Walter Brueggemann, Theology of the Old Testament (1997), and Erhard S. Gerstenberger, Theologies of the Old Testament (2002). Since Kvanvig's book is written in Norwegian, his book is not generally known among Old Testament scholars outside Scandinavia. The three volumes have different theological profiles. Kvanvig, unlike other Old Testament theologians, allows theology to develop from his analyses of the biblical narratives and the strategies available to readers. Gerstenberger presents Old Testament theology as a plurality of theologies, and his book is as much a history of Israelite religion and ancient Israel's social history as a theology proper. Brueggemann sees Old Testament theology within the framework of a virtual trial between Israel and Yahweh. All three books are to some degree postmodern in their approach to Old Testament theology, Gerstenberger to a lesser degree, Brueggemann to a greater degree. Hagelia argues that Kvanvig's book could with profit be read as a prolegomenon to Brueggemann's book, whereas Gerstenberger's book follows a different track. On the basis of these three eminent contributions, the author outlines a possible future for the business of writing Old Testament theologies, suggesting that future theologies will be much more in conversation with contemporary issues, ethical, political and social, than the traditional theologies of the past have been.

Our world is full of violence, with repeated acts of terrorism and generally rising rates of violent criminal acts as the most obvious forms of the phenomenon in the Western world. It even reached the peaceful shores of Norway in the summer of 2011. This was one of the reasons why the first international meeting of the Norwegian Summer Academy for Biblical Studies was devoted to the topic 'Violence as an Ethical Challenge in the Bible'. Eighteen biblical scholars from nine different countries (Joshua Berman, Lennart Bostrom, Friedmann Eissler, Torleif Elgvin, LarsOlov Eriksson, Karin Finsterbusch, Georg Fischer, Terence E. Fretheim, Hallvard Hagelia, Dana M. Harris, Robert L. Hubbard, Jr, Arstein Justnes, Gordon McConville, Kirsten Nielsen, Tommy Wasserman, Karl William Weyde, Peter Wick and Markus Zehnder) met on the beautiful premises of Ansgar Theological Seminary to discuss some of the most fundamental aspects of the topic. The papers presented at the conference are collected in the present volume, dealing mostly with the Hebrew Bible, but covering also the New Testament, Jewish literature from the Second Temple period and the Qur'an. The contributions reflect a refreshing variety of scholarly and theological approaches. One of the fundamental questions addressed in several studies is how biblical texts justifying violence can be properly understood and used today. Other questions raised are how violent some of the often-criticized biblical passages really are and how violence can be overcome.

This volume presents international perspectives on interreligious dialogue, with a particular focus on how this can be found or understood within biblical texts. The volume is in four parts covering both the Old and New Testaments (and related Greco Roman texts) as well as the history of reception and issues of hermeneutics. Issues of the relationships between religious cultures are assessed both in antiquity and modernity In Part 1 (Old Testament) contributions range from the discussion of the bible and plurality of theologies in church life (Erhard Gerstenberger) to the challenge of multi-culturalism (Cornelis Van Dam). Part 2 (New Testament and Greco-Roman Texts) considers such things as Pagan, Jewish and Christian historiography (Armin Baum) and the different beliefs it is possible to discern in the Ephesian community (Tor Vegge). Part 3 provides issues from the history of reception - including the role of Jesus in Islam (Craig A. Evans). The volume is completed by a hermeneutical reflection by Joze Krasovec, which draws the threads of dialogue together and questions how we can best examine the bible in a modern, international, multicultural society.