Death is one of the major themes of 'First Isaiah, ' although it has not generally been recognized as such. Images of death are repeatedly used by the prophet and his earliest tradents.The book begins by concisely summarizing what is known about death in the Ancient Near East during the Iron Age II, covering beliefs and practices in Mesopotamia, Egypt, Syria-Palestine, and Judah/Israel. Incorporating both textual and archeological data, Christopher B. Hays surveys and analyzes existing scholarly literature on these topics from multiple fields.Focusing on the text's meaning for its producers and its initial audiences, he describes the ways in which the 'rhetoric of death' functioned in its historical context and offers fresh interpretations of more than a dozen passages in Isa 5-38. He shows how they employ the imagery of death that was part of their cultural contexts, and also identifies ways in which they break new creative ground.This holistic approach to questions that have attracted much scholarly attention in recent decades produces new insights not only for the interpretation of specific biblical passages, but also for the formation of the book of Isaiah and for the history of ancient Near Eastern religions

The presence of didactic, wisdom-like passages in the Book of Psalms presents a puzzle because it suggests a non-liturgical origin and pedagogical aim distinct from the more dominant psalmic language of lament and praise. Catherine Petrany argues for a literary and theological approach to the question of wisdom's role in the psalms that accounts for its meaningful integration with these other kinds of discourse. The unique contextualization of wisdom motifs in the psalms creates a pedagogical platform unique to the book, one related to but distinct from the pedagogies of the biblical wisdom corpus. Human wisdom speech in the psalms points beyond the classroom to the congregation and asks its hearers to become speakers, that is, to enter into conversation with the divine.

In this work, Deirdre N. Fulton examines the differences in the MT and LXX texts of Nehemiah 11-12. She portrays the rebuilding of Judah by focusing on the people who settled in Jerusalem, a catalog of settlements in Judah, a list of temple personnel, and a narrative of the dedication and procession around the walls of Jerusalem. In this systematic study the author analyzes the textual divergences and changes these chapters underwent over time. While both traditions cast Nehemiah 11-12 in Persian period Judah, the textual divergences between the MT and LXX reveal intentional changes that occurred during the Hellenistic period.

Although attempts to understand the growth of aniconism focus on the Pentateuchal legal material, scholars increasingly make reference to the prophetic literature to illuminate the debate. Jill Middlemas provides the first comprehensive analysis of the prophets with attention to rhetorical strategies that reflect anti-iconic thought and promote iconoclasm. After illuminating the idol polemics, which is the rhetoric most often associated with aniconism, she draws out how prophecy also exposes a reticence towards cultic symbols and mental images of Yahweh. At the same time the theme of incomparability as well as the use of metaphor and multiple imaging, paradoxically, reveal additional ways to express aniconic belief or the destabilization of a single divine image. Middlemas' analysis of prophetic aniconism sheds new light on interpretations of the most iconic expression in the Old Testament, the imago dei passages in Genesis, where God is said to create humanity in the divine image.

Simeon Chavel identifies a distinct story-type in the Torah, the "oracular novella," its contours and poetics, historical background, and use. A very short story of human quandary resolved by divine law, the oracular novella depicts an incident or set of circumstances in Israel, oracular inquiry by Moses, and instruction by Yahweh. The Torah has four such stories, all in the Priestly source, about cursing Yahweh (Lev 24:10-23), Pesa? deferral (Num 9:1-14), woodgathering on the Sabbath (Num 15:32-36), and inheritance by daughters (Num 27:1-11). All four dramatize themes in the divine speeches and divinely directed activities preceding them. But each utilizes the legal climax distinctly, has a separate compositional history, and affected other biblical texts differently. Ancient sources show the oracular novellas to adapt a form of priestly activity for historiography. Together they illuminate the Priestly History deeply troping divine will as law, and highlight Judean priests cherishing oracular inquiry as the nexus of divine and human society.

John H. Walton is a significant voice in Old Testament studies, who has influenced many scholars in this field as well as others. This volume is an acknowledgment from his students of Walton’s role as a teacher, scholar, and mentor. Each essay is offered by scholars (and former students) working in a range of fields—from Old and New Testament studies to archaeology and theology. They are offered as a testimony and tribute to Walton’s prolific career.”

David Andrew Teeter examines the nature and background of deliberate scribal changes in the texts and versions of biblical law during the late Second Temple period. He offers a descriptive typology and detailed analysis of the attested textual variants and their place within the multi-faceted interpretive encounter with scripture in the late Second Temple period--book jacket.

Appealing to Monster Theory and the ancient Near Eastern motif of "Chaoskampf," Safwat Marzouk argues that the paradoxical character of the category of the monster is what prompts the portrayal of Egypt as a monster in the book of Ezekiel. While on the surface the monster seems to embody utter difference, underlying its otherness there is a disturbing sameness. Though the monster may be defeated and its body dismembered, it is never completely annihilated. Egypt is portrayed as a monster in the book of Ezekiel because Egypt represents the threat of religious assimilation. Although initially the monstrosity of Egypt is constructed because of the shared elements of identity between Egypt and Israel, the prophet flips this imagery of monster in order to embody Egypt as a monstrous Other. In a combat myth, YHWH defeats the monster and dismembers its body. Despite its near annihilation, Egypt, in Ezekiel's rhetoric, is not entirely obliterated. Rather, it is kept at bay, hovering at the periphery, questioning Israel's identity.

Near the beginning of the Joban Dialogues, Job's friend Eliphaz is attributed a remarkably subversive vision (Job 4:12-21). Laced with images of divine judgment and deception, this vision undermines the very foundation of the friends' theology, and closely conforms to Job's. In particular, the vision's distinctive corporeal imagery and its conclusion that anyone can suddenly perish reflect Job's characteristic style, and form the basis for his accusations of divine injustice. In this study, Ken Brown argues that the tensions between the vision's present attribution to Eliphaz and its role in the dialogue run much deeper than is generally perceived, and can only be resolved through a reassessment of the book's development, both synchronic and diachronic. Brown suggests that the present order of Job 3-4 and 25-27 is neither original nor accidental, but reflects an intentional reframing of the dialogue, and anticipates similar moves across the earliest reception of the book. This work was awarded the Manfred Lautenschlaeger Award for Theological Promise 2016.

"Judean Pillar Figurines regularly appear in discussions about Israelite religion, monotheism, and female practice. Erin Darby uses Near Eastern texts, iconography, the Hebrew Bible, and the archeology of Jerusalem to explore figurine function, the gender of figurine users, and the relationship between Judean figurines and the Assyrian Empire"--Back cover.