Reading Haggai and Malachi in conversation with feminist theory, rhetorical criticism, and masculinity studies reveals two communities in different degrees of crisis. The prophet Haggai successfully persuades a financially strapped people to rebuild the temple, but the speaker in Malachi faces sustained resistance to his arguments in favor of maintaining the priestly hierarchy. Both books describe conflicts among men based upon social class, and those who claim to speak for God find their claims and, with them, God's presumably unquestionable authority as the ultimate male contested. From the Wisdom Commentary series Feminist biblical interpretation has reached a level of maturity that now makes possible a commentary series on every book of the Bible. It is our hope that Wisdom Commentary, by making the best of current feminist biblical scholarship available in an accessible format to ministers, preachers, teachers, scholars, and students, will aid all readers in their advancement toward God's vision of dignity, equality, and justice for all. The aim of this commentary is to provide feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. A central concern is the world in front of the text, that is, how the text is heard and appropriated by women. At the same time, this commentary aims to be faithful to the ancient text, to explicate the world behind the text, where appropriate, and not impose contemporary questions onto the ancient texts. The commentary addresses not only issues of gender (which are primary in this project) but also those of power, authority, ethnicity, racism, and classism, which all intersect. Each volume incorporates diverse voices and differing interpretations from different parts of the world, showing the importance of social location in the process of interpretation and that there is no single definitive feminist interpretation of a text.

Bitter the Chastening Rod follows in the footsteps of the first collection of African American biblical interpretation, Stony the Road We Trod (1991). Nineteen Africana biblical scholars contribute cutting-edge essays reading Jesus, criminalization, the enslaved, and whitened interpretations of the enslaved. They present pedagogical strategies for teaching, hermeneutics, and bible translation that center Black Lives Matter and black culture. Biblical narratives, news media, and personal stories intertwine in critical discussions of black rage, protest, anti-blackness, and mothering in the context of black precarity.

This book addresses the claim that an American antebellum era anti-African reading of "the curse of Canaan" story originated in rabbinic literature. By tracing the curse of Canaan's history of interpretation from the beginning of the Common Era to 1865, with particular emphasis on the neglected medieval period, this work examines this long-held false claim. Although Jewish readings of the curse of Canaan appear in medieval Christian commentaries, no Jewish references to skin color are repeated in Christian exegesis. Therefore, the book argues that the anti-African antebellum reading develops in response both to abolitionism and the biblical text's establishment of a social hierarchy that divides humankind into slaves and masters. The pro-slavery reading is an extension of Christian allegorical exegesis of the curse of Canaan, in which Shem, Ham, and Japheth represented different groups of people depending upon the interpreter's historical context, usually Jewish Christians, Jews or Christian heretics, and Gentile Christians respectively. Southerners and their allies simply changed the typology, making Shem the ancestor of brown people, Ham the ancestor of black people due to a reading of his genealogy in Genesis 10, and Japheth the ancestor of white people. The new typology justified African slavery as a divinely ordained and sanctioned economic system, just as the old typology justified Christian supersessionism.