A discussion of the different lists of Canaanite nations.

A discussion of the different lists of Canaanite nations.

This paper presents a reading of Sarah (Genesis 11:29-23:19) as a proto-trans(gender) figure. The author addresses the problem of cisnormativity and its impact on biblical interpretation. In particular, throughout this paper Sarah is presented as a character who has been cisnormalised within the literary tradition of the Biblical text in order to…[Read more]

This reader presents, in Septuagint canonical order, ten Greek texts from the Rahlfs—Hanhart Septuaginta critical edition. It explains the syntax, grammar, and vocabulary of more than 700 verses from select Old Testament texts representing a variety of genres, including the Psalms, the Prophets, and more.

This article discusses the reason behind Jeroboam, king of Israel, instituting a holiday in the eighth month of calendar. We suggest an approach that looks at this holiday as misplaced from the seventh month by means of an additional unauthorized leap-month.

Argues that Qohelet’s famous bit of speech on the seasons at 3:1-8 mimics and mocks proverbial poetry, as part of his larger, prosaic denial that life has discernible and usable rhythms and rhymes.

In this paper I argue that many aspects of the distinctive vocabulary and themes of 1-2 Chronicles reflect Achaemenid ideology as seen in the Testament of Darius. The doctrine of immediate retribution, the motif of seeking-and-finding, the use of the words maʿal and hitḥazzeq, the motif of the deity choosing the king, and other features are d…[Read more]

Entry in one-volume commentary

How should we understand the naming of legendary figures like Solomon in biblical titles? The ancient practice of attribution is often obscured by scholars committed to the modern construction of authorship. Texts such as 11QPsa XXVII (“David’s Compositions”) demonstrate an altogether different understanding of this ancient practice. Using Prov.…[Read more]

While creation imagery in general is common in the Hebrew Bible and early Jewish literature, this essay will focus on imagery of new creation and what it implies about the former creation.1 It surveys the diversity of thought about new creation to illustrate a basic point: The images and claims about new creation reflect fundamental views of the…[Read more]

The resemblance between the Gospel story about Jesus stilling a storm in the Sea of Galilee (Mt. 8:18, 23-27, Mk. 4:35-41, Lk. 8:22-25) and the Jonah story (Jon. 1:1-16) has been long acknowledged by scholars. This article contends that since the relations between the two stories are those of polar opposition, it should be possible, by way of…[Read more]

Analysis of the story of David and the Gibeonites, argues that two different stories have been spliced together.

Analysis of the story of David and the Gibeonites, argues that two different stories have been spliced together.

Theoretical discussion of law and narrative and their interaction in biblical historiography.

Literary and historical analysis of the passage at Num 9:1–14

Presents a new compositional history of the centralization law.

Applies theory of literature as simulation speech to argue that knowledge of the Lord is not reflected in texts of the Hebrew Bible but created by them.

A review of Sören Petershans’s revised dissertation entitled Offenbarung des Namens und versöhntes Leben: Eine Untersuchung zur Gotteslehre bei Kornelis Heiko Miskotte, Arbeiten zur Systematischen Theologie 11 (Leipzig: Evangelische Verlagsanstalt, 2016).

This article discusses various rabbinic approaches to the story of Elisha and Gehazi (recorded in the Book of Kings), in which the former sends the latter with his staff to resurrect the Shunammite woman’s dead child. Gehazi proves unsuccessful in that endeavor and Elisha himself ultimates revives the dead child.

This article discusses various rabbinic approaches to the story of Elisha and Gehazi (recorded in the Book of Kings), in which the former sends the latter with his staff to resurrect the Shunammite woman’s dead child. Gehazi proves unsuccessful in that endeavor and Elisha himself ultimates revives the dead child.