Tamara Cohn Eskenazi has a special place in contemporary biblical scholarship. Among the first to bring a focus of scholarly attention to the period of ancient Israel's creativity after the Exile, she has also been a leader in foregrounding the Jewish tradition within the interpretative discourse of biblical scholars. And as a woman scholar, she has advanced the study of issues in the Hebrew Bible that impinge on the concerns of women ancient and modern. Tamara Eskenazi was awarded the 2008 National Jewish Book Award for her volume The Torah: A Women's Commentary and the 2011 National Jewish Book Award in Women's Studies for her commentary on Ruth in the Jewish Publication Society Bible Commentary series. The 26 articles offered to Tamara Eskenazi by her friends in this volume represent the range of her interests in all things biblical and Jewish. From Genesis to the New Testament to modern Hebrew fiction, from technical studies on the prophets or Qumran to penetrating insights on her beloved philosopher Levinas, this volume beautifully represents the range and depth of Jewish culture. The contributors are Rachel Adler, Annette Aronowicz, Judith R. Baskin, Athalya Brenner, Mark G. Brett, Catherine Chalier, David J.A. Clines, William Cutter, Pamela Eisenbaum, David Ellenson, Lisbeth S. Fried, Frederick E. Greenspahn, Sara Japhet, Gary N. Knoppers, Francis Landy, Adriane Leveen, Heather A. McKay, David L. Petersen, Jack M. Sasson, Jesper Svartvik, Marvin A. Sweeney, Phyllis Trible, Gene M. Tucker, Andrea L. Weiss, H.G.M. Williamson and Jacob L. Wright.

This monograph presents a fresh and detailed treatment of the problems posed by the Nehemiah-Memoir. Starting from the pre-critical interpretations of Ezra-Neh, the study demonstrates that the use of the first-person does not suffice as a criterion for distinguishing between the verba Neemiae and the additions of later authors. The earliest edition of the Memoir isconfined to a building report, which was expanded as early generations of readers developed the implications of Nehemiah's accomplishments for the consolidation and centralization of Judah. The expansions occasioned in turn the composition of the history of the "Restoration" in Ezra-Neh.

Why did no other ancient society produce a text remotely like the Bible? That a tiny, out of the way community, could have produced a text so determinative for peoples across the globe seems improbable.For Jacob Wright, the Bible is not only a testimony of survival, but also an unparalleled achievement in human history. Forged during Babylonian exile after the shattering destruction of Jerusalem, it makes not victory but total humiliation the foundation of a new idea of belonging. Lamenting the destruction of their homeland, scribes who composed the Bible turned to the golden ages of the past, reflecting deeply on abject failure. More than just religious scripture, the Bible is a resonant blueprint for the inspiring creation of a nation. As a response to catastrophe, it offers a powerful, message of hope and restoration that is unique in the Ancient Near Eastern and Greco-Roman worlds. Wright's Bible is thus a social, political, and even economic roadmap – one that enabled a small and obscure community located on the periphery of leading civilizations and empires, not just to come back from the brink, but ultimately to shape the world's destiny. The Bible speaks ultimately of being a united, yet diverse people, and its pages present a manual of pragmatic survival strategies in response to societal collapse.

Of all the Bible's personalities, David is the most profoundly human. Courageous, cunning, and complex, he lives life to the hilt. Whatever he does, he does with all his might, exuding both vitality and vulnerability. No wonder it has been said that Israel revered Moses yet loved David. But what do we now know about the historical David? Why does his story stand at the center of the Bible? Why didn't the biblical authors present him in a more favorable light? And what is the special connection between him and Caleb - the Judahite hero remembered for his valor during the wars of conquest? In this groundbreaking study, Jacob L. Wright addresses all these questions and presents a new way of reading the biblical accounts. His work compares the function of these accounts to the role war memorials play over time. The result is a rich study that treats themes of national identity, statehood, the exercise of power, and the human condition.

The Hebrew Bible is permeated with depictions of military conflicts that have profoundly shaped the way many think about war. Why does war occupy so much space in the Bible? In this book, Jacob Wright offers a fresh and fascinating response to this question: War pervades the Bible not because ancient Israel was governed by religious factors (such as 'holy war') or because this people, along with its neighbors in the ancient Near East, was especially bellicose. The reason is rather that the Bible is fundamentally a project of constructing a new national identity for Israel, one that can both transcend deep divisions within the population and withstand military conquest by imperial armies. Drawing on the intriguing interdisciplinary research on war commemoration, Wright shows how biblical authors, like the architects of national identities from more recent times, constructed a new and influential notion of peoplehood in direct relation to memories of war, both real and imagined. This book is also available as Open Access on Cambridge Core.

Of all the Bible's personalities, David is the most profoundly human. Courageous, cunning, and complex, he lives life to the hilt. Whatever he does, he does with all his might, exuding both vitality and vulnerability. No wonder it has been said that Israel revered Moses yet loved David. But what do we now know about the historical David? Why does his story stand at the center of the Bible? Why didn't the biblical authors present him in a more favorable light? And what is the special connection between him and Caleb - the Judahite hero remembered for his valor during the wars of conquest? In this groundbreaking study, Jacob L. Wright addresses all these questions and presents a new way of reading the biblical accounts. His work compares the function of these accounts to the role war memorials play over time. The result is a rich study that treats themes of national identity, statehood, the exercise of power, and the human condition.

"Interpreting Exile" considers forced displacement and deportation in ancient Israel and comparable modern contexts in order to offer insight into the realities of war and exile in ancient Israel and their representations in the Hebrew Bible. Introductory essays describe the interdisciplinary and comparative approach and explain how it overcomes methodological dead ends and advances the study of war in ancient and modern contexts. Following essays, written by scholars from various disciplines, explore specific cases drawn from a wide variety of ancient and modern settings and consider archaeological, anthropological, physical, and psychological realities, as well as biblical, literary, artistic, and iconographic representations of displacement and exile. The volume as a whole places Israel s experiences and expressions of forced displacement into the broader context of similar war-related phenomena from multiple contexts. The contributors are Rainer Albertz, Frank Ritchel Ames, Samuel E. Balentine, Bob Becking, Aaron A. Burke, David M. Carr, Marian H. Feldman, David G. Garber Jr., M. Jan Holton, Michael M. Homan, Hugo Kamya, Brad E. Kelle, T. M. Lemos, Nghana Lewis, Oded Lipschits, Christl M. Maier, Amy Meverden, William Morrow, Shelly Rambo, Janet L. Rumfelt, Carolyn J. Sharp, Daniel L. Smith-Christopher, and Jacob L. Wright.