This volume addresses the function and impact of vision and dream accounts in the Hebrew Bible. The contributors explore the exegetical, rhetorical, and structural aspects of the vision and dream accounts in the Hebrew Bible, focusing on prophetic vision reports. Several contributors employ a diachronic approach as they explore the textual relationship between the vision reports and the oracular material. Others focus on the rhetorical aspects of the vision reports in their final form and discuss why vision reporting may be used to convey a message. Another approach employed looks at reception history and investigates how this type of text has been understood by past exegetes. A few chapters consider the inter-textual relationship of the various vision reports in the Hebrew Bible, focusing on shared themes and motifs. There are also papers that deal with the ways in which select texts in the Hebrew Bible portray dream/vision interpreters and their activities.

Did Zechariah really see visions? This question cannot be definitely answered, so the idea must remain a hypothesis. Here, Tiemeyer shows that this hypothesis is nonetheless reasonable and instrumental in shedding light on matters in Zechariah's vision report that are otherwise unclear. Tracking through each verse of the text, the key exegetical problems are covered, including the topics of the distinction between visions and dreams, dream classification, conflicting sources of evidence for dream experiences, and rhetorical imagery as opposed to dream experience. Further attention is focused on the transmission of the divine message to Zechariah, with the key question raised of whether a visual or oral impression is described. Tiemeyer's study further demonstrates that Zech 1-6 depicts a three-tier reality. This description seeks to convey the seer's visionary experience to his readers. In a trance state, Zechariah communicates with the Interpreting Angel, while also receiving glimpses of a deeper reality known as the 'visionary world.'

The premise of Fallen Animals is that some how and in some way The Fall of Adam and Eve as related in the Bible has affected all living beings from the largest to the smallest, from the oldest to the youngest, regardless of gender and geography. The movement from the blissful arena of the Garden of Eden to the uncertain reality of exile altered in an overt or nuanced fashion the attitudes, perceptions, and consciousness of animals and humanity alike. Interpretations of these reformulations as well as the original story of the Paradise Garden have been told and retold for millennia in a variety of cultural contexts, languages, societies, and religious environments. Throughout all those retellings, animals have been a constant presence positively and negatively, actively and passively, from the creation of birds, fish, and mammals to the agency of the serpent in the Fall narrative. The serpent in the Garden of Eden is but one example of the ambivalence which has characterized the human-animal relationship over the centuries, both across, and within, cultures, societies and traditions. The book examines the interpretations, functions and interactions of the Fall - physical, moral, artistic and otherwise - as represented through animals, or through human-animal interactions.

The book of Isaiah is without doubt one of the most important books in the Hebrew Bible/Old Testament, as evidenced by its pride of place in both Jewish and Christian traditions as well as in art and music. Most people, scholars and laity alike, are familiar with the words of Isaiah accompanied by the magnificent tones of Handel's 'Messiah'. Isaiah is also one of the most complex books due to its variety and plurality, and it has accordingly been the focus of scholarly debate for the last 2000 years. Divided into eight sections, The Oxford Handbook of Isaiah constitutes a collection of essays on one of the longest books in the Bible. They cover different aspects regarding the formation, interpretations, and reception of the book of Isaiah, and also offer up-to-date information in an attractive and easily accessible format. The result does not represent a unified standpoint; rather the individual contributions mirror the wide and varied spectrum of scholarly engagement with the book. The authors of the essays likewise represent a broad range of scholarly traditions from diverse continents and religious affiliations, accompanied by comprehensive recommendations for further reading.

If Zechariah's vision report (Zechariah 1.8-6.8) reflects the seer's visionary experience, how does that impact our understanding of the gradual growth of the text? Lena-Sofia Tiemeyer builds on the work done in her previous book Zechariah and His Visions (Bloomsbury-T&T Clark, 2014), to demonstrate that the visionary material forms the primary textual layer. The oracular texts constitute chronologically later interpretations. Zechariah and/or later authors/editors sought guidance in the earlier vision accounts, and the oracular material reflects these endeavours. Tiemeyer's investigation is guided by the question: what is the latter material doing with the former? Is it enforcing, contradicting, or adding to it? Using a ratio composed of the difference between the intratexts and intertexts of Zech 1-8, Tiemeyer shows how this ratio is higher in the oracular material than in the visionary material. This difference points to the different origin and the different purpose of the two sets of material. While the earlier vision report draws on images found primarily in other biblical vision reports, the later oracular material has the characteristics of scribal interpretation. By drawing on earlier material, it seeks to anchor its proposed interpretations of the various vision accounts within the Israelite textual tradition. It is clear that the divine oracles were added to give, modify, and specify the meaning of the earlier vision report.

This collection of eight essays deals with a wide range of historical, literary, and methodological issues. First, what were the links between the cultic and the prophetic personnel? Did prophets have ritual/cultic functions in temples? Did prophetic actions and/or utterances play a role in the performance of the cult? What were the ritual aspects of divinations? Second, how do literary texts describe the interaction between prophecy and cult? Third, how can various theories (e.g. religious theory, performance theory) enable us to reach a better understanding of the interplay between divination and cultic ritual in ancient Israel and the wider ancient Near East?Marian Broida explores the ritual elements as described in the biblical accounts of intercession. Lester Grabbe revisits the important question of whether cultic prophecy existed in the Jerusalem temple in ancient Israel. Anja Klein maintains that while Psalms 81 and 95 may indirectly testify to a form of cultic prophecy, they do not themselves constitute cultic prophecy. Jonathan Stoekl discusses the notion of triggering prophecy and suggests that enquiring of Yhwh may in itself be understood as a kind of ritualised behaviour. John Hilber considers the performance of the rituals that accompanied prophetic affirmation of victory in the Egyptian cult. Martti Nissinen looks more broadly at the question whether prophets in the ancient world functioned as ritual performers. Lena-Sofia Tiemeyer investigates the priests mediating and predictive functions as depicted in the Deuteronomistic History. Alex Jassen argues that Jews in the Second Temple Period perceived the priests and the temple to be a new locus of prophetic activity.

If Zechariah's vision report (Zechariah 1.8-6.8) reflects the seer's visionary experience, how does that impact our understanding of the gradual growth of the text? Lena-Sofia Tiemeyer builds on the work done in her previous book Zechariah and His Visions (Bloomsbury-T&T Clark, 2014), to demonstrate that the visionary material forms the primary textual layer. The oracular texts constitute chronologically later interpretations. Zechariah and/or later authors/editors sought guidance in the earlier vision accounts, and the oracular material reflects these endeavours. Tiemeyer's investigation is guided by the question: what is the latter material doing with the former? Is it enforcing, contradicting, or adding to it? Using a ratio composed of the difference between the intratexts and intertexts of Zech 1-8, Tiemeyer shows how this ratio is higher in the oracular material than in the visionary material. This difference points to the different origin and the different purpose of the two sets of material. While the earlier vision report draws on images found primarily in other biblical vision reports, the later oracular material has the characteristics of scribal interpretation. By drawing on earlier material, it seeks to anchor its proposed interpretations of the various vision accounts within the Israelite textual tradition. It is clear that the divine oracles were added to give, modify, and specify the meaning of the earlier vision report.

This companion provides intelligent enrichment for encounters with the Old Testament, the first part ofthe Christian Bible. There are chapters on its five main sections: the Pentateuch, the Historical Books, Poetryand Wisdom, the Prophets, and the Apocrypha. Each of the core chapters covers three areas: *An introduction to the general significance of each section in its ancient context. *A survey of major ways these sacred texts have been interpreted in the global history of Christianity *Suggestions for how its texts apply to Christian ministry and mission today These areas are often treated separately by scholars, but this companion usefully offers an integrated overview of these areas that will inform and inspire, and serve the interests and needs of students and general readers alike. Contents: Introduction 1. Pentateuch - Hywel Clifford 2. Historical Books - Douglas Earl 3. Poetry and Wisdom - Ryan P. O'Dowd 4. Prophetic Books - Lena-Sofia Tiemeyer 5. Apocrypha - Hywel Clifford Conclusion

This volume addresses the function and impact of vision and dream accounts in the Hebrew Bible. The contributors explore the exegetical, rhetorical, and structural aspects of the vision and dream accounts in the Hebrew Bible, focusing on prophetic vision reports. Several contributors employ a diachronic approach as they explore the textual relationship between the vision reports and the oracular material. Others focus on the rhetorical aspects of the vision reports in their final form and discuss why vision reporting may be used to convey a message. Another approach employed looks at reception history and investigates how this type of text has been understood by past exegetes. A few chapters consider the inter-textual relationship of the various vision reports in the Hebrew Bible, focusing on shared themes and motifs. There are also papers that deal with the ways in which select texts in the Hebrew Bible portray dream/vision interpreters and their activities.

In both modern fiction and the biblical texts of 1 Samuel 13-2 Samuel 1, the character of Jonathan serves as a key literary and theological figure. Throughout In Search of Jonathan, Lena-Sofia Tiemeyer interprets Jonathan's portrayal in traditional biblical literature and modern fiction. Each chapter provides first an analysis of Jonathan's characterization in 1-2 Samuel, followed by an examination of the depictions of Jonathan in modern fiction. Together, biblical and modern literature demonstrate how fictional retellings deepen and challenge the ways that scholars interpret Jonathan's character. Throughout the volume, Tiemeyer offers an interpretation of Jonathan as a plausible and psychologically consistent character while grappling with questions posed by his actions in the text. Tiemeyer asks, what kind of man is Jonathan who shows initiative and daring leadership ability, but who is also willing to lay down his crown before the usurper David's feet in humble submission? What kind of son is Jonathan who rebels against his father and takes David's part in the conflict between him and Saul, yet remains loyal to Saul until the bitter end on Mount Gilboa? To answer these questions, Tiemeyer considers depictions of Jonathan in modern fiction. Modern approaches, as Tiemeyer discusses, illuminate dormant yet integral aspects of the biblical texts. These modern retellings highlight, transform, and subvert the biblical portrayal of Jonathan. Posing these questions to the reader and other biblical scholars, Tiemeyer challenges the ways that scholars perceive Jonathan and his portrayals across biblical and modern literature.

Did Zechariah really see visions? This question cannot be definitely answered, so the idea must remain a hypothesis. Here, Tiemeyer shows that this hypothesis is nonetheless reasonable and instrumental in shedding light on matters in Zechariah's vision report that are otherwise unclear. Tracking through each verse of the text, the key exegetical problems are covered, including the topics of the distinction between visions and dreams, dream classification, conflicting sources of evidence for dream experiences, and rhetorical imagery as opposed to dream experience. Further attention is focused on the transmission of the divine message to Zechariah, with the key question raised of whether a visual or oral impression is described. Tiemeyer's study further demonstrates that Zech 1-6 depicts a three-tier reality. This description seeks to convey the seer's visionary experience to his readers. In a trance state, Zechariah communicates with the Interpreting Angel, while also receiving glimpses of a deeper reality known as the 'visionary world.'