Legends of the Jews is a most remarkable and comprehensive compilation of stories connected to the Hebrew Bible. It is an indispensable reference on that body of literature known as Midrash, the imaginative retelling and elaboration on Bible stories in which mythological tales about demons and magic co-exist with moralistic stories about the piety of the patriarchs.

The Legends of the Jews is a chronological compilation of aggadah from hundreds of biblical legends in Mishnah, Talmud and Midrash. The compilation is synthesized by Louis Ginzberg, a Rabbi and a Talmudist. The narrative is divided into four main volumes, Volume I covering the period from the Creation to Jacob; Volume II covering the period from Joseph to the Exodus; Volume III covering the period from the Exodus to the death of Moses; and Volume IV covering the period from Joshua to Esther.

In Noah's Curse, Stephen Haynes explores the historical context of slavery. The author identifies the manner in which the great and good interpreted the story in Genesis to provide free labour and a scriptural justification for the Black Holocaust.

This book traces the intersection of dreams and power in order to analyze the complex ways representations of dreams and paradigms of dream interpretation reinforce and challenge authoritarian, hierarchical structures. The book puts forward the concept of the dreamscape as a pre-representational space that contains anarchistic attributes, including its instability or chaotic nature and the lack of a stable or core selfhood and identity in its subjects. The book situates this concept of the dreamscape through an analysis of the Daoist notions of the “transformation of things” and hundun (chaos) and the biblical concept of tehom (the deep). Using this conceptual framework, this book analyzes paradigmatic moments of dream interpretation along a spectrum from radical, anarchist assertions of the primal dreamscape to authoritarian dream-texts that seek to reify identity, define and establish hierarchy, and support coercive relationships between unequal subjects. The book’s key figures include William Blake, Robert Frost, Jacob and Joseph from Genesis, Sigmund Freud, Carl Jung, Jean Rhys, Franz Kafka, and the neurobiologist J. Allan Hobson

This is a lexicon of Yiddish given names, preceded by four chapters of material that explains the lexical conventions, the historical environment, and the research applicable to this subject.

This study investigates the Old Greek translation of Job regarding its text, Vorlage, translation technique, literary contexts, and theological profile. To situate OG Job within its ancient contexts, both the strategies employed by the translators and the literary profile of the translated text have to be taken into account. Thus, an approach is employed encompassing a thick description of translational strategies; and a reading of the translated text in its own right. This framework is applied in an investigation of God’s answer to Job in OG Job 38:1-42:6. The results show that the translators worked from a Vorlage similar to, but not fully identical with MT, and produced a coherent, stylized text. The transformations undertaken, including double translations, intertextual renderings, minuses, small-scale rewritings and paraphrases, can be situated in an environment influenced by Greek educational and philological practices, but are also deeply indebted to Jewish scribal traditions. While not introducing sweeping theological changes, the translation nevertheless shows a tendency to emphasize divine sovereignty. The study thus contributes to a deeper understanding of this important witness to the book of Job an Jewish literature in the Hellenistic period.

This study offers a canonical reading of the Esau and Edom traditions, examining the portrayal of Esau and Edom in Genesis, Deuteronomy, and the prophetic material. First, it is argued that the depiction of Esau and his descendants in Genesis and Deuteronomy is, on the whole, positive. Second, it is put forward that Edom is portrayed negatively by the prophets for violating their kin, and for disrespecting the divine apportioning of the lands. Finally, it is suggested that these traditions have resonance with one another based on recurring literary and theological motifs, heuristically framed as brotherhood and inheritance.

In this book, contributors argue that the Black Church must begin to address the significance of sexuality if it is to actually present liberation as a mode of existence that fully appreciates the body. The contributors argue that we not only have to look at the Black Church in this discussion, but also explore black Christianity in general.

This book investigates the Dan/Danite tradition in the Hebrew Bible to determine not only what the Bible tells us about Dan, but also how far traditions about the territory, city, ancestor and tribe may have influenced each other. Bartusch argues that the political and theological interests reflected in the relatively late work of the Deuteronomistic Historian have cast a shadow over some earlier traditions, and that by combining social-science models and newer literary criticism with the more traditional historical-critical methodologies, the original meaning of the traditions of Dan may be recovered and clarified. The conclusion of such a study is that the Hebrew Bible as a whole does not entirely support the negative portrayal of Dan in its later traditions.