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This analysis of Hosea dismantles the androcentric and theological assumptions of the book's dominant reading. Instead, Hosea's symbol of Israel as an adulterous woman is read as a commentary on the structural violence in Israelite society which accompanied the 8th century boom in "agribusiness".

Biblical humour remains elusive for many readers. And biblical humour about women and gender remains more problematic still, since its recognition may imply the realization that it's a cruel and disrespectful humour, ridicule rather than good-natured fun.

Ingrid Hjelm examines the composition of the Books of Kings, using the Hezekiah narratives in 2 Kings 18-20 as a focus. She argues that this narrative is taken from that of the Book of Isaiah, with which it shares linguistic and thematic elements.

The Human and the Divine in History investigates the possibility that the author of Daniel knew and drew upon the Histories of Herodotus. Daniel uses and develops Herodotean concepts such as the succession of world empires, dynastic dreams, and the focus on both human and divine cauration in explaining historical events.

This book aims to demonstrate that "Primary History", the historical work contained in the first nine books of the Hebrew Bible (Genesis-2 Kings), was written as one unitary work, in deliberate emulation of the Greek-language Histories of Herodotus of Halicarnassus (completed circa 440 BCE).

This study argues that the gist and movement of the prophecy in the book of Amos can be attributed to Amos himself, who composed a coherent cycle of poetry. The text uses Amos to show that prophecy originated in the performing arts but was later transformed into history and biography.

A reflection on kings and leadership, this text proposes that Saul is authored in such a way that the narrative of 1 Samuel may be read as a riddle propounding the complex story of Israel/Judah's experience with kings as an instruction for those pondering leadership choices in the 6th century.

Norman Gottwald's monumental "The Tribes of Yahweh", published in 1979, has had a great influence in biblical politics and in the application of sociological methods to the Hebrew Bible. This book, following the reprint, reflects on the impact and the implications of the work after 20 years.

The Deuteronomistic Historian patterned more than four dozen of his narratives after those in Genesis-Numbers. The stories that make up Genesis-Numbers were indelibly impressed on the Deuteronomistic Historian's mind, to such an extent that in Deuteronomy-Kings he tells the stories of the nation through the lens of Genesis-Numbers.