How do you imagine the unimaginable or touch the untouchable? Through the characteristic use of teaching methods identified in Wisdom Literature, Adrian Hinkle discusses how religious training is described within the Hebrew Bible. Through her vivid discussion of the biblical texts, readers gain insight into teaching methodologies that stimulate new discussions and impact modern church leaders and educators.

Alluring yet frustrating. Charming yet maddening. Such is our reaction to the literary wonder called Ecclesiastes (Qoheleth), a “wisdom” book that has captured the fascination of readers everywhere for over two millennia with its mix of poetry and personal reflection, its probing of the human experience and its piercing assessment of human activity—especially human labor. Its “All is meaningless!” lament, which frames the document, is well known to all. But its message and the structure of the writer’s argument remain disputed, even among professional scholars. Often overlooked, when not ignored, is the relationship between joy or contentment and the fear of God. And almost universally ignored in standard commentary is the role that satisfaction in our work plays in the life of the God-fearer. Against the mainstream of biblical scholarship, Wisdom and Work argues for the presence of a double theme in Ecclesiastes. It argues that, based on the writer’s literary-rhetorical strategy, two diametrically opposed outlooks on life are being contrasted in Ecclesiastes, and that meaning and purpose, not “meaninglessness,” are by divine design to be the norm – a norm that infuses the daily, the ordinary, and perhaps most significantly, our work.

Biblical sages and their wisdom tradition offer pathways for contemporary people and culture.

The refugee that has come to your church, the pastor of the immigrant church in your town, and you yourself all come before the same Bible, even the same verse, and walk away with completely different understandings and applications. In an increasingly globalized and multicultural world, how can we learn to see beyond our own cultural influences, understand those of others, and learn from each other in order to better understand and apply the word of God? How do we stay faithful to the text when our contemporary cultural perspective is so different from the original author’s? This book will enable you to understand the common pitfalls and dangers related to cross-cultural hermeneutics while also equipping you with principles and real-life examples for how to interpret Scripture in such situations. Additionally, given the fact that our world is increasingly digitized and people are less and less likely to read, we will consider the issue of oral hermeneutics and how those who can’t read or choose not to read can interpret Scripture faithfully.

Every generation must accept the responsibility of training the next. Yet, are modern Christian pastors and educators using teaching paradigms that impact memory and long-term memory retention? Pedagogical Theory of the Hebrew Bible is a cross-disciplinary book that connects religious education with active learning theory and demonstrates how these two areas are intimately connected within the biblical texts of Genesis through 2 Kings. Through vivid discussion of the literary texts, Adrian Hinkle demonstrates that religious educators never used isolated oral stories or instructions. Instead, these are purposefully connected with other learning formats to increase memory retention and ensure each generation experiences the traditions of Yahweh.

The European Union and the Middle East presents a concise but thorough historical analysis of the relationship between the European Union and its predecessors and the Middle East, from the early 1950s to the present day. The authors provide a survey of the evolution of the foreign policy mechanisms of the EU and an outline of the relevant aspects of modern Middle East history. They examine the relationship betwen the two regions from 1950 to the end of the Cold War, with special emphasis on the period following the 1973/4 oil crisis. They go on to look at the post-Cold War era discussing the conflict with Iraq and examining the EU's continuing involvement in the Middle East peace process.

In this volume, a list of esteemed scholars engage with the literary readings of prophetic and poetic texts in the Hebrew Bible that revolve around sensitivity to the complexity of language, the fragility of meaning, and the interplay of texts. These themes are discussed using a variety of hermeneutical strategies. In Part 1, Poets and Poetry, some essays address the nature of poetic language itself, while others play with themes of love, beauty, and nature in specific poetic texts. The essays in Part 2, Prophets and Prophecy, consider prophets and prophecy from a number of interpretive directions, moving from internal literary analysis to the reception of these texts and their imagery in a range of ancient and modern contexts. Those in Part 3, on the other hand, Texts in Play, take more recent works (from Shakespeare to Tove Jansson's Moomin books for children) as their point of departure, developing conversations between texts across the centuries that enrich the readings of both the ancient and modern pieces of literature.

This is a new and ground-breaking study of the nature and origins of the earliest material in the book of Proverbs, drawing on evidence from Israel and neighboring countries in the ancient Near East. This literature has been widely believed to have originated as pedagogical material, designed for the education of future administrators in the royal bureaucracy from the time of Solomon. That belief has played an important part not only in the interpretation of the texts, but in reconstructions of Israelite society and history. In this book, Weeks challenges this belief, arguing that it is largely founded on assumptions which are now widely discredited, and he sets out to re-evaluate the evidence in the light of more recent research. Weeks's illuminating conclusions will have important implications for the future study of this material, and for our understanding of ancient Israel's society and history.

The significance of Goethe's aphorisms, verse maxims, and late philosophical poetry, it is argued, does not lie, as others have maintained, in any conceptual originality on his part, but rather in his aesthetic transmutation of commonplace thought. In his Maximen und Reflexionen and Spruchdichtung Goethe employed a novel mode of discourse that is neither poetry nor discursive prose - a mode of discourse which, because of its peculiar status, helps pin-point the border, so much contested in current literary theory, between aesthetic and non-aesthetic writing. His achievement is analysed against the background of the theory and practice of wisdom literature in the seventeenth and eighteenth centuries, viewed from the wider perspective of the contemporary debate on epistemological issues.