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.
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.
Signs in the Wilderness portrays Nicodemus as a traveler on a faith journeythrough the wilderness who is tested by Jesus's signs. Signs test Nicodemus's faith in the same way they tested that of the wilderness generations of ancient Israel in the book of Numbers. The first generation saw the miraculous signs of God, yet refused to believe, and so forfeited its right to enter the promised land. The second generation, in contrast, saw the signs, believed, and boldly entered the promised land. So it was in John's Gospel as well, in which many people see Jesus' miraculous signs but refuse to believe, thus forfeiting eternal life. Others believe and inherit eternal life. Nicodemus is a test case in that his own wilderness experience is one of divine testing in the face of Jesus' signs. Will he have a heart of flesh, believe, and enter eternal life, or a hard heart of stone, refuse to believe, and die in the wilderness? Similarly, Jesus' signs test the readers of John's gospel, resulting in either belief or unbelief.
Explore biblical theology with monographs from a diversity of experts. The Studies in Biblical Theology series includes a wealth of resources to help you understand the development of various doctrines, concepts, and terminology across the Old and New Testaments. Investigate the characteristics of worship in the early church with studies on its liturgy and sacraments. Fine-tune your understanding of Jesus' ministry by exploring his wilderness experience and the nature of his mission. Delve into detailed word studies, investigate Christological titles used by Paul, and come to a new appreciation of the Ten Commandments. These in-depth treatments will give you a better grip on key theological themes found throughout the Bible.
Melissa Walker set out on a journey that many women of her generation have mapped only in their dreams. Like many American chroniclers before her who have surrendered to the aimless pleasures of the road, Walker had no geographical destination in mind, but she did have two definite goals—one personal, one political—for her journey. She was looking for the peace and solitude of the backcountry, certainly, but she also wanted to learn the dynamics of preserving wild places and to devote herself to that cause. In the Sky Islands of southern Arizona, on the banks of the Popo Agie River and the Wind River Mountains in Wyoming, in Yellowstone, Grand Teton, Rocky Mountain, and Olympic National Park, in Gila and Glacier Peak Wilderness, she encountered the hazards of wild animals and extreme weather, and she began to reassess what parts of her life she could control. Living on Wilderness Time is a book for those who have visited wild places and want to return, and for others whose overcommitted urban lives make them long for land where time is measured differently and human beings are scarce. Above all it is a call to join those who, like Aldo Leopold, see wilderness as vital to the human community. Melissa Walker is vice president of National Wilderness Watch, chair of the Georgia chapter of Wilderness Watch, serves on the Southern Appalachian Council of the Wilderness Society, and is the author of Reading the Environment and Down from the Mountaintop. She has been Professor of English at the University of New Orleans and Mercer University and a fellow of Women’s Studies at Emory University. Walker lives with her husband in Atlanta, Georgia.
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.