Makes extensive use of ancient Near Eastern sources, and employs medieval Jewish exegesis along with modern Israeli biblical scholarship.

A fascinating commentary on one of the most difficult of the Old Testament prophets.

Judith tells the story of a beautiful Jewish woman who enters the tent of an invading general, gets him drunk, and then slices off his head, thus saving her village and Jerusalem. This short novella was somewhat surprisingly included in the early Christian versions of the Old Testament and has played an important role in the Western tradition ever since. This commentary provides a detailed analysis of the text's composition and its meaning in its original historical context, and thoroughly surveys the history of Judith scholarship. Lawrence M. Wills not only considers Judith's relation to earlier biblical texts--how the author played upon previous biblical motifs and interpreted important biblical passages--but also addresses the rise of Judith and other Jewish novellas in the context of ancient Near Eastern and Greek literature, as well as their relation to cross-cultural folk motifs. Because of the popularity of Judith in art and culture, this volume also addresses the book's history of interpretation in paintings, sculpture, music, drama, and literature. A number of images of artistic depictions of Judith are included and discussed in detail.

This commentary on the book of Jeremiah understands the book as a work of religious literature, to be examined in its final form and yet with careful attention to the historical contexts of writing and development through which the present text took shape.

* A new and distinctive take on the earliest Gospel * Thoroughly gounded in traditional disciplines---but also archaeology and the social sciences

Paul‘s letter to the Philippians offers treasures to the reader--and historical and theological puzzles as well. Paul A. Holloway treats the letter as a literary unity and a letter of consolation, according to Greek and Roman understandings of that genre, written probably in Rome and thus the latest of Paul‘s letters to come down to us. Adapting the methodology of what he calls a new history of religions perspective, Holloway attends carefully to the religious topoi of Philippians, especially the metamorphic myth in chapter 2, and draws significant conclusions about Paul‘s personalism and "mysticism." With succinct and judicious treatments of pertinent exegetical and theological issues throughout, Holloway draws richly on Jewish, Greek, and Roman comparative material to present a complex understanding of the apostle as a Hellenized and Romanized Jew.

The eighth century BCE Isaiah of Jerusalem, the so-called First Isaiah, is one of the most important theological voices in the Bible. J. J. M. Roberts takes a classical historical-critical approach to his interpretation of this material, making good use of his broad comparative knowledge of ancient Near Eastern historical and religious sources. In light of Isaiah’s very long prophetic ministry of at least thirty-eight years, and perhaps as long as fifty-three years, Roberts also suggests Isaiah often reedited older oracles from early in his ministry to address new, though somewhat analogous situations, albeit with different players, later in his ministry, without erasing telltale signs of the material’s earlier origin. In many cases, this suggestion provides a better explanation for glaring inconsistencies in an apparently connected text than the common fragmentation of the text that attributes such inconsistencies to later editors who either misunderstood or intentionally altered Isaiah’s message for their own purposes.

Qoheleth presents a special challenge not only for professional commentators but also for 'normal' readers of the Hebrew text (or a modern translation). . . . Most people in modern Western industrial societies . . . can relate without great difficulty to the reflections of the book of Qoheleth on work and rest or on behavior vis--vis those in power, and they can understand these reflections in terms of their own experiences. Nonetheless, the way in which these and other themes are handled in Qoheleth is a little puzzling. The fact that the book . . . reveals no clear organization and no overall progression of ideas may be accepted as a literary peculiarity and perhaps even strike one as interesting. Yet when one finds on various themes many statements that are highly contradictory in both the broad and the narrow context, one begins to ask what could be the point of this book and what is the purpose expressed in it. The present commentary seeks to help answer these questions.

Deeply conversant in the full range of questions and interpretations of the letter, Jewett's commentary explores the crucial and controverted passages that have always animated studies of Romans. Jewett also incorporates the exciting new insights from archaeology of the city of Rome, social history of early Christianity, social-scientific work on early Christianity, and the interpretation and reception of Paul's letter through the ages. Breaking free from abstract approaches that defend traditional theologies, Jewett shows that the entire letter aims to elicit support for Paul's forthcoming mission to the "barbarians" in Spain. His work specifically focuses on Paul's missionary plans and how they figure in the letter, on Paul's critical and constructive tack with the Roman community, and finally and especially on how Paul's letter reframes the entire system of honor and shame as it informed life in the Roman Empire at the time. The latter remains a pertinent message today. The first commentary to interpret Romans within the imperial context as well as in the light of the situation in Spain, this landmark commentary, twenty-five years in the making, will set the standard for interpretation of Romans for the next generation.