Douglas' journal of a seven-day trek in the Southwest explores the spiritual meaning of the wilderness experience. 8 line drawings.

At age 31, having left a stifling decade-long marriage, Debi Holmes Binney set off alone into the harsh Utah desert to find direction and spiritual renewal. Armed with only basic supplies and her writing journals, she spent an extended sojourn in a place by turns physically terrifying, psychologically invigorating, and gloriously beautiful. Her moving account will appeal to both physical and spiritual adventurers.

A memoir of an inspirational southbound thru-hike, disguised as a stunning "coffee-table" book of photography.

As we read the wilderness narrative, we are confronted with a wide variety of cues that shape our sense of what kind of narrative it is, often in conflicting ways. It often appears to be history, but it also contains genres and content that are not historiographical. To explain this unique blend, Roskop charts a path through Akkadian and Egyptian administrative and historiographical texts, exploring the way the itinerary genre was used in innovative ways as scribes served new literary goals that arose in different historical and social situations. She marries literary theory with philology and archaeology to show that the wilderness narrative came about as Israelite scribes used both the itinerary genre and geography in profoundly creative ways, creating a narrative repository for pieces of Israelite history and culture so that they might not be forgotten but continue to shape communal life under new circumstances. The itinerary notices also play an important role in the growth of the Torah. Many scholars have expressed frustration with historical criticism because it seems at times to focus more on deconstructing a narrative than explaining how this composite text manages to work as a whole. The Wilderness Itineraries explores the way that fractures in the itinerary chain and geographical problems serve both as clues to the composition history of the wilderness narrative and as cues for ways to navigate these fractures and read this composite text as a unified whole. Readers will gain insight into the technical skill and creativity of ancient Israelite scribes as they engaged in the process of simultaneously preserving and actively shaping the Torah as a work of historiography without parallel.

A young woman's very real journey of self-discovery set in the Canadian wilderness.

In the course of the last two decades, both the historical reconstruction of the Iron I–Iron IIA period in Israel and Judah and the literary-historical reconstruction of the Books of Samuel have undergone major changes. With respect to the quest for the “historical David”, terms like “empire” or “Großreich” have been set aside in favor of designations like “mercenary” or “hapiru leader”, corresponding to the image of the son of Jesse presented in I Sam. At the same time, the literary-historical classification of these chapters has itself become a matter of considerable discussion. As Leonhard Rost’s theory of a source containing a “History of David’s Rise” continues to lose support, it becomes necessary to pose the question once again: Are we dealing with a once independent ‘story of David’ embracing both the HDR and the “succession narrative” are there several independent versions of an HDR to be detected, or do I Sam 16–II Sam 5* constitute a redactional bridge between older traditions about Saul on the one hand and David on the other? In either case, what parts of the material in I Sam 16-II Sam 5 are based on ancient traditions, and may therefore serve as a source for any tentative historical reconstruction? The participants in the 2018 symposium at Jena whose essays are collected in this volume engage these questions from different redaction-critical and archaeological perspectives. Together, they provide an overview of contemporary historical research on the book of First Samuel.

In these several pieces I have worked to trace out possible interfaces between specific scripture references and matters at the forefront of our common social life. It is my hunch that, almost without fail, such an interface creates a very different angle of vision for any element of our common social life, because it situates such a topic in the context of the biblical narrative that is occupied by the holy agency of God. Such an alternative angle of vision helps to defamiliarize us from our usual discernment according to the master narrative of democratic capitalism that is most widely shared across the spectrum of conservatives and progressives. Because our common angle of vision shared by progressives and conservatives has a very low ceiling of human ultimacy, we (all of us!) easily come to think that our particular reading of social reality is absolute and beyond question, even if dominated by a tacit ideology. It is my bet that an interface with biblical testimony can and will deabsolutize our excessive certitude and permit us to look again at the social “facts” that are in front of us. I do not think and do not suggest that such interfaces with scripture are inevitable; they are rather suggestive, impressionistic, and fleeting, the kind of linkage that is available in the matrix of faith that is not fixed on certitude.

Originally published: Middletown, Conn.: Wesleyan University Press, 1973.

In der Reihe Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft (BZAW) erscheinen Arbeiten zu sämtlichen Gebieten der alttestamentlichen Wissenschaft. Im Zentrum steht die Hebräische Bibel, ihr Vor- und Nachleben im antiken Judentum sowie ihre vielfache Verzweigung in die benachbarten Kulturen der altorientalischen und hellenistisch-römischen Welt. Die BZAW akzeptiert Manuskriptvorschläge, die einen innovativen und signifikanten Beitrag zu Erforschung des Alten Testaments und seiner Umwelt leisten, sich intensiv mit der bestehenden Forschungsliteratur auseinandersetzen, stringent aufgebaut und flüssig geschrieben sind.