Rereading The Biblical Text

Rereading the Biblical Text: Searching for Meaning and Understanding deals with problems scholars face in translating Hebrew words and sentences into contemporary English. Modern readers have many choices when selecting a translation of the Bible for personal use. Translators seek to convey to today's readers the message the biblical writers tried to communicate to their original readers. At times, however, what the original authors tried to convey to their audience was not clear. Claude Mariottini has selected several difficult passages from the Old Testament and compared how different translations have dealt with these difficult texts. Pastors, seminary students, and serious students of the Bible will be challenged to reread the biblical text and understand the message of the biblical writers in a new perspective.

Modern readers have many choices when selecting a translation of the Bible for personal use. Translators seek to convey to today's readers the message the biblical writers tried to communicate to their original readers. At times, however, what the original authors tried to convey to their audience was not clear. Claude Mariottini has selected several difficult passages from the Old Testament and compared how different translations have dealt with these difficult texts. --from publisher description

This beginning biblical studies text introduces students to readings of both the Old and New Testament. The authors use an "intertextuality" approach, exploring the Bible by examining individual pieces in depth and considering their relevance and development. This alternative approach to looking at the breadth of the bible--starting with Genesis and moving as far forward as time allows--is gaining popularity in biblical studies, especially with more serious biblical scholars.

This volume brings together ten essays on the various contexts for texts that social-scientific approaches invoke. These contexts are: the cultural values that inform the writers of texts, the relationship between the text and the reader or community of readers, and the production of texts themselves as social artifacts. In the first, predominantly theoretical, section of the book, John Rogerson applies the perspective of Adorno to the reading of biblical texts; Mark Brett advocates methodological pluralism and deconstructs ethnicity in Genesis; and Gerald West explores the 'graininess' of texts. The second part contains both theory and application: Jonathan Dyck draws a 'map of ideology' for biblical critics and then applies an ideological critical analysis to Ezra 2. M. Daniel Carroll R. reexamines 'popular religion' and uses Amos as a test case; Stanley Porter considers dialect and register in the Greek of the New Testament, then applies it to Mark's Gospel. This is an original as well as wide-ranging exploration of important social-scientific issues and their application to a range of biblical materials.

In Reading and Re-reading Scripture at Qumran, Moshe J. Bernstein gathers more than three decades of his work on diverse aspects of biblical interpretation in the Dead Sea Scrolls. The essays range from broad surveys of the genres of biblical interpretation in these texts to more narrowly focused studies and close readings of specific documents. Volume I focuses on the book of Genesis, with a substantial portion being dedicated to studies of the Genesis Apocryphon and Commentary on Genesis A. Volume II contains several historical and programmatic essays, with specific studies focusing on legal material in the DSS and the pesharim. Under the former rubric, the documents known as 4QReworked Pentateuch, 4QOrdinancesa, 4QMMT, and the Temple Scroll are discussed.

This volume contains 15 papers written by Christoph Levin between 2001 and 2011, four of them unpublished. One main focus is on the Pentateuch, mainly on the oldest comprehensive narrative source, the Yahwist, which was written at the beginning of the Jewish diaspora. A second focus is on the books of Kings, on their chronological structure as well as on the final two chapters 2 Kgs 24-25. Christoph Levin also deals with the Israelite religion in the time of the monarchy, the origins of biblical Covenant theology, and the Old Testament attitude to poverty. All the papers are based on a detailed investigation of the literary growth of the biblical text. The author shows that the Old Testament as we know it originated from a process of continual re-reading during the Second Temple period.

This book brings together twelve essays on a wide and rich range of topics, discussions and methodologies in African theology today. Even the book's limitations provide an insight into the situation: its variety also indicates the absence of comprehensive and sustained discussion flowing from the economic and institutional limitation of Africa where research in theology is often beyond the means of many theologians. Then there is the difficulty of staying abreast of continually changing contexts and events in Africa itself. For all of these reasons then, a compelling introduction to a dynamic analysis and conversation.

Andrew M. Mbuvi makes the case for African biblical studies as a vibrant and important emerging distinct discipline, while also using its postcolonial optic to critique biblical studies for its continued underlying racially and imperialistically motivated tendencies. Mbuvi argues that the emergence of biblical studies as a discipline in the West coincides with, and benefits from, the establishment of the colonial project that included African colonization. At the heart of the colonial project was the Bible, not only as ferried by missionaries, who often espoused racialized views, to convert “heathens in the distant lands,” but as the text used in the racialized justification of the colonial violence. Interpretive approaches established within these racist and colonialist matrices continue to dominate the discipline, perpetuating racialized interpretive methodology and frameworks. On these grounds, Mbuvi makes the case that the continued marginalization of non-western approaches is a reflection of the continuing colonialist structure and presuppositions in the discipline of biblical studies. African Biblical Studies not only exposes and critiques these persistent oppressive and subjugating tendencies but showcases how African postcolonial methodologies and studies, that prioritize readings from the perspective of the marginalized and oppressed, offer an alternative framework for the discipline. These readings, while destabilizing and undermining the predominantly white Euro-American approaches and their ingrained prejudices, and problematizing the biblical text itself, posit the need for biblical interpretation that is anti-colonial and anti-racist.