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The Book of Joshua contains some of the best known characters and images in the Bible, such as Joshua himself, Rahab, the Walls of Jericho that "came tumblin' down," and the miracle of the sun standing still at Gibeon, each of them with a long and fascinating reception history, each of them used in diverse causes and interpreted from different vantage points down the centuries. This volume in the Blackwell Bible Commentary Series will emphasize these elements in Joshua, as well as their broader textual surroundings, thereby helping the reader appreciate the dynamic relationship between contemporary contexts and biblical passages.
To pursue the matter of revelation in context, I will address an exceedingly difficult text in the Old Testament, Joshua 11. The reason for taking up this text is to deal with the often asked and troublesome question: What shall we do with all the violence and bloody war that is done in the Old Testament in the name of Yahweh? The question reflects a sense that these texts of violence are at least an embarrassment, are morally repulsive, and are theologically problematic in the Bible, not because they are violent, but because this is violence either in the name of or at the hand of Yahweh. -from chapter 2
Isn't the violence in the book of Joshua inconsistent with the gospel of Jesus? In this BST commentary, David G. Firth illuminates the meaning that the book of Joshua still has for Christians today as it challenges us to recognize that God not only includes those who join him in his mission, but he also excludes those who choose to set themselves against it.
How can we make sense of violence in the Bible? Joshua commands the people of Israel to wipe out everyone in the promised land of Canaan, while Jesus commands God’s people to love their enemies. How are we to interpret biblical passages on violence when it is sanctioned at one point and condemned at another? The Violence of the Biblical God by L. Daniel Hawk presents a new framework, solidly rooted in the authority of Scripture, for understanding the paradox of God’s participation in violence. Hawk shows how the historical narrative of the Bible offers multiple canonical pictures for faithful Christian engagement with the violent systems of the world.
The Texts @ Contexts series gathers scholarly voices from diverse contexts and social locations to bring new or unfamiliar facets of biblical texts to light. Joshua and Judges focuses attention on themes and tensions at the beginning of Israel's story in the Bible. How do these books represent conquest, war, trauma, violence against women and their marginalization? How does God appear to relate to these realities? And what do contemporary men and women do with biblical ambivalence? Like other volumes in the Texts @ Contexts series, these essays de-center the often homogeneous first-world orientation of much biblical scholarship and open up new possibilities for discovery.
The NIV is the world's best-selling modern translation, with over 150 million copies in print since its first full publication in 1978. This highly accurate and smooth-reading version of the Bible in modern English has the largest library of printed and electronic support material of any modern translation.
The story of ancient Israel, from the arrival in Canaan to the destruction of the Kingdom of Judah and the Babylonian exile some six centuries later, here is the highly anticipated second volume in Everett Fox’s landmark translation of the Hebrew Bible. The personalities who appear in the pages of The Early Prophets, and the political and moral dilemmas their stories illuminate, are part of the living consciousness of the Western world. From Joshua and the tumbling walls of Jericho to Samson and Delilah, the prophet Samuel and the tragic King Saul, David and Goliath, Bathsheba and Absalom, King Solomon’s temple, Elijah and the chariot of fire, Ahab and Jezebel—the stories of these men and women are deeply etched into Western culture because they beautifully encapsulate the human experience. The four books that comprise The Early Prophets look at tribal rivalries, dramatic changes in leadership, and the intrusions of neighboring empires through the prism of the divine-human relationship. Over the centuries, the faithful have read these narratives as demonstrations of the perils of disobeying God’s will, and time and again Jews in exile found that the stories spoke to their own situations of cultural assimilation, destruction, and the reformulation of identity. They have had an equally indelible impact on generations of Christians, who have seen in many of the narratives foreshadowings of the life and death of Jesus, as well as models for their own lives and the careers of their leaders. But beyond its importance as a foundational religious document, The Early Prophets is a great work of literature, a powerful and distinctive narrative of the past that seeks meaning in the midst of national catastrophe. Accompanied by illuminating commentary, notes, and maps, Everett Fox’s masterly translation of the Hebrew original re-creates the echoes, allusions, alliterations, and wordplays that rhetorically underscore its meaning and are intrinsic to a timeless text meant to be both studied and read aloud.
The Anglo-Norman Bible's Joshua includes tales of spies, giants, the prostitute Rahab, the punishment of Achan, oracles, and Joshua's brilliant military victories. Joshua stops the sun. The first half of the book relates Joshua's stunning conquests in Canaan. The second half, the apportionment of the land among the tribes, detailed geographical surveys of territorial boundaries, and the death of Joshua. Skilful, well-paced story telling is a feature of the ANB's Joshua. To the accounts of Rahab and Achan we may add the chronicle of Joshua's successful, crushing campaign in the wake of the destruction of Makkedah. In rapid succession, and in an annalistic style involving staccato repetition of key phrases, the narrator relates the destruction of Libnah, Lachish, Eglon, Hebron, and Debir. The text of the ANB's Joshua is extant in British Library Royal 1 C III (base manuscript, L) and Paris, Bibliotheque nationale de France, MS francais 1 (P), both c. 1350 and both the Bibles of kings. L belonged at some point in the fifteenth century to Reading's Benedictine abbey, entering the royal library in 1530. Characteristic of L is its occasional insertion of short glosses in English or Latin to clarify or correct the Anglo-Norman text. An illustrated text, P was prepared by an English workshop for the fourth baron de Welles, John, and his wife, Maud, daughter of William, Lord Ros. This is clearly the Bible of a wealthy and well-connected English family. After the Welles family, the manuscript belonged to Louis de Bruges (1492), then to King Louis XII of France.
The early church fathers readily found parallels, or types, in the narratives of the historical books that illumined the New Testament. This ACCS volume features a rich treasure trove of ancient wisdom, including homilies of Origen, commentaries from Gregory of Nazianzus and Bede the Venerable, and question-and-answer works from Augustine, Theodoret of Cyr, and Bede.