This monograph presents a challenge to the view that the Hebrew Bible contains allusions to Yahweh’s battle with chaos, showing how the term has been inappropriately applied in a range of contexts where far more diverse spheres of imagery should instead be recognised. Through the construction of a careful diachronic model (developed with particular reference to the Psalter), the author presents a persuasive case for reversing common assumptions about the development of Israelite religion, finding instead that the combat motif was absent in the earliest period, whilst the slaying of a dragon was attributed to Yahweh only in a distinctive monotheistic adaptation, which arose from around 587 B.C.

Talk about chaos is pervasive. Biblical scholars, theologians, and scientists have been using the word chaos for some time, occasionally mingling ideas across disciplines around the shared word. Quite often, discussions of chaos center on the issues of creation's origin and nature, as well as on God's creative methods and relationship to creation. Eric M. Vail investigates the current uses of the word chaos in those areas. A new way of articulating creation out of nothing is offered as both helpful and appropriate in our current milieu. He suggests where we ought to focus our use of the word chaos in Christian discourse and argues that chaos is more fitting for naming where creation has gone awry rather than for naming that state out of which creation comes to be.

Hermann Gunkel was a scholar in the generation of the origins of Assyriology, the spectacular discovery by George Smith of fragments of the “Chaldean Genesis,” and the Babel-Bibel debate. Gunkel’s thesis, inspired by materials supplied to him by the Assyriologist Heinrich Zimmern, was to take the Chaoskampf motif of Revelation as an event that would not only occur at the end of the world but had already happened at the beginning, before Creation. In other words, in this theory, one imagines God in Genesis 1 as first having battled Rahab, Leviathan, and Yam (the forces of Chaos) in a grand battle, and only then beginning to create. The problem with Gunkel’s theory is that it did not simply identify common elements in the mythologies of the ancient Near East but imposed upon them a structure dictating the relationships between the elements, a structure that was based on inadequate knowledge and a forced interpretation of his sources. On the other hand, one is not entitled to insist that there was no cultural conversation among peoples who spent the better part of several millennia trading with, fighting, and conquering one another. Creation and Chaos attempts to address some of these issues. The contributions are organized into five sections that address various aspects of the issues raised by Gunekl’s theories.

There are many ancient West Asian stories that narrate the victory of a warrior deity over an enemy, typically a sea-god or sea dragon, and his rise to divine kingship. In The Conflict Myth and the Biblical Tradition, Debra Scoggins Ballentine analyzes this motif, arguing that it was used within ancient political and socio-religious discourses to bolster particular divine hierarchies, kings, institutions, and groups, as well as to attack others. Situating her study of the conflict topos within contemporary theorizations of myth by Bruce Lincoln, Russell McCutcheon, and Jonathan Z. Smith, Ballentine examines narratives of divine combat and instances of this conflict motif. Her study cuts across traditional disciplinary boundaries as well as constructed time periods, focusing not only on the Hebrew Bible but also incorporating Mesopotamian, early Jewish, early Christian, and rabbinic texts, spanning a period of almost three millennia - from the eighteenth century BCE to the early middle ages CE. The Conflict Myth and the Biblical Tradition advances our understanding of the conflict topos in ancient west Asian and early Jewish and Christian literatures and of how mythological and religious ideas are used both to validate and render normative particular ideologies and socio-political arrangements, and to delegitimize and invalidate others.

What have the Psalms to do with ethics? Readers prize the Psalter for its richly theological prayers, but into these prayers are woven a variety of ethical issues. This book explores the ethics of the Psalter by examining the four portraits of the righteous person that punctuate Book I. It begins by studying these psalms as individual compositions and then employs both the canonical approach and dialogic criticism to identify the complex relationship between the portraits' vision of the righteous life and its outcome. Does the righteous person enjoy security and the good life? The answer may be surprising, but joining the psalmist on the rocky path of the interface of faith and experience is certain to prove a formative experience.

Many readers are convinced that the Psalms are hopelessly “masculine,” especially given that seventy-three of the 150 psalms begin with headings linking them to King David. In this volume, Denise Dombkowski Hopkins sets stories about women in the Hebrew Bible alongside Psalms 42–89 as “intertexts” for interpretation. The stories of women such as Hannah, Rahab, Tamar, Bathsheba, Susanna, Judith, Shiphrah, Puah, and the Levite’s concubine can generate a different set of associations for psalm metaphors than have traditionally been put forward. These different associations can give the reader different views of the dynamics of power, gender, politics, religion, family, and economics in ancient Israel and in our lives today that might help to name and transform the brokenness of our world. 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.

Persepolis and Jerusalem reconsiders Iranian influence upon Jewish apocalyptic, and offers grounds upon which such study may proceed. After describing the history of scholarship on the question of Iranian influence and on Jewish apocalyptic, Jason M. Silverman reformulates the methodology for understanding apocalyptic and influence. Two chapters set the discussion firmly in the Achaemenid Empire, describing the sources for Iranian religion, the issues involved in attempting a historical reconstruction, the methodology by which one can date the various texts and ideas, and the potential loci for Iranian-Judaean interaction. The historical context is expanded through media-contextualization, particularly Oral Theory, and critiques the standard text-centric method of current Biblical Scholarship. With this background, pericopes from Ezekiel, Daniel, and 1 Enoch are analyzed for Iranian influence. The study then brings together the contexts and analyses to argue for an 'Apocalyptic Hermeneutic' which relates the phenomena of apocalypticism, apocalypse, and millenarianism-seeing the hermeneutic as a dialectical thread holding them all together as well as apart- and posits this as the best place to understand Iranian influences.

This is volume 19 of Interpreter: A Journal of Mormon Scripture published by The Interpreter Foundation. It contains articles on a variety of topics including: "On Being a Tool," "Joseph Smith, the Book of Mormon, and the American Renaissance: An Update," "Science and Mormonism," "Latter-day Saint Youths’ Construction of Sacred Texts," "Telling the Story of the Coming Forth of the Book of Mormon," "'My People Are Willing': The Mention of Aminadab in the Narrative Context of Helaman 5-6," "'See That Ye Are Not Lifted Up': The Name Zoram and Its Paronomastic Pejoration," "Why Did You Choose Me?", "Nice Try, But No Cigar: A Response to Three Patheos Posts on Nahom (1 Nephi 16:34)," "Joseph and the Amazing Technicolor Dream Map: Part 1 of 2," "Mormonism at Oxford and What It Signifies," "Joseph and the Amazing Technicolor Dream Map: Part 2 of 2," "Mormonism and the Scientific Persistence of Circles: Aristotle, Spacetime, and One Eternal Round," "Alma — Young Man, Hidden Prophet," "'From the Sea East Even to the Sea West': Thoughts on a Proposed Book of Mormon Chiasm Describing Geography in Alma 22:27," "Shulem, One of the King’s Principal Waiters," and "Conversations with Mormon Historians."

Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.

In Contested Creations in the Book of Job: the-world-as-it-ought- and -ought-not-to-be Abigail Pelham reads the Book of Job both ‘forwards’—examining the perspectives on creation presented by Job and his friends and corrected by God’s authoritative voice from the whirlwind—and ‘backwards,’ demonstrating how the epilogue explodes readers’ certainties, forcing a reappraisal of the characters’ claims. The epilogue, Pelham argues, changes the book from one containing answers about creation to one which poses questions: What does it mean to make the world? Who has the power to create? If humans have creative power, is it divinely sanctioned, or has Job, acting creatively, set himself up as God’s rival? Engaging more thoroughly with Job’s ambiguity than previous scholars have done, Contested Creations explores the possibilities raised by these questions and considers their implications both within the book and beyond.