In ancient Israelite literature Exile is seen as a central turning point within the course of the history of Israel. In these texts “the Exile” is a central ideological concept. It serves to explain the destruction of the monarchic polities and the social and economic disasters associated with them in terms that YHWH punished Israel/Judah for having abandoned his ways. As it develops an image of an unjust Israel, it creates one of a just deity. But YHWH is not only imagined as just, but also as loving and forgiving, for the exile is presented as a transitory state: Exile is deeply intertwined with its discursive counterpart, the certain “Return”. As the Exile comes to be understood as a necessary purification or preparation for a renewal of YHWH’s proper relationship with Israel, the seemingly unpleasant Exilic conditions begin, discursively, to shape an image of YHWH as loving Israel and teaching it. Exile is dystopia, but one that carries in itself all the seeds of utopia. The concept of Exile continued to exercise an important influence in the discourses of Israel in the Second Temple period, and was eventually influential in the production of eschatological visions.

In ancient Israelite literature Exile is seen as a central turning point within the course of the history of Israel. In these texts "the Exile" is a central ideological concept. It serves to explain the destruction of the monarchic polities and the social and economic disasters associated with them in terms that YHWH punished Israel/Judah for having abandoned his ways. As it develops an image of an unjust Israel, it creates one of a just deity. But YHWH is not only imagined as just, but also as loving and forgiving, for the exile is presented as a transitory state: Exile is deeply intertwined with its discursive counterpart, the certain "Return". As the Exile comes to be understood as a necessary purification or preparation for a renewal of YHWH's proper relationship with Israel, the seemingly unpleasant Exilic conditions begin, discursively, to shape an image of YHWH as loving Israel and teaching it. Exile is dystopia, but one that carries in itself all the seeds of utopia. The concept of Exile continued to exercise an important influence in the discourses of Israel in the Second Temple period, and was eventually influential in the production of eschatological visions.

Introductory essays describe the interdisciplinary and comparative approach and explain how it overcomes methodological dead ends and advances the study of war in ancient and modern contexts. Following essays, written by scholars from various disciplines, explore specific cases drawn from a wide variety of ancient and modern settings and consider archaeological, anthropological, physical, and psychological realities, as well as biblical, literary, artistic, and iconographic representations of displacement and exile.

The history of biblical Israel, as it is told in the Hebrew Bible, differs substantially from the history of ancient Israel as it can be reconstructed using ancient Near Eastern texts and archaeological evidence. In A Concise History of Ancient Israel, Bernd U. Schipper uses this evidence to present a critical revision of the history of Israel and Judah from the late second millennium BCE to the beginning of the Roman period. Considering archaeological material as well as biblical and extrabiblical texts, Schipper argues that the history of “Israel” in the preexilic period took place mostly in the hinterland of the Levant and should be understood in the context of the Neo-Assyrian expansion. He demonstrates that events in the exilic and postexilic periods also played out differently than they are recounted in the biblical books of Ezra and Nehemiah. In contrast to previous scholarship, which focused heavily on Israel’s origins and the monarchic period, Schipper’s history gives equal attention to the Persian and early Hellenistic periods, providing confirmation that a wide variety of forms of YHWH religion existed in the Persian period and persisted into the Hellenistic age. Original and innovative, this brief history provides a new outline of the historical development of ancient Israel that will appeal to students, scholars, and lay readers who desire a concise overview.

The Book of Revelation is a work of profound theology. But its literary form makes it impenetrable to many modern readers and open to all kinds of misinterpretations. Richard Bauckham explains how the book's imagery conveyed meaning in its original context and how the book's theology is inseparable from its literary structure and composition. Revelation is seen to offer not an esoteric and encoded forecast of historical events but rather a theocentric vision of the coming of God's universal kingdom, contextualised in the late first-century world dominated by Roman power and ideology. It calls on Christians to confront the political idolatries of the time and to participate in God's purpose of gathering all the nations into his kingdom. Once Revelation is properly grounded in its original context it is seen to transcend that context and speak to the contemporary church. This study concludes by highlighting Revelation's continuing relevance for today.

The social and cultural challenges posed by the increasing threat to creation (climate change, destruction of biodiversity, etc.) are the starting point for new philosophical-ethical and theological reflections on the relationship between God, human beings and the world, as presented in this volume. God's creative impulse, which transforms anew, is at work in the actions of human beings and challenges us, in view of the threat to the "house of life" earth, to go new ways that make a common and good life possible. Creation and transformation are interrelated; an ecological theology of creation and practice of sustainability to be developed in the European context is to be embedded in the horizon of a global, liberating theology.

Colonial Contexts and Postcolonial Theology focuses on what postcolonial theologies look like in colonial contexts, particularly in dialogue with the First Nations Peoples in Australia and the Asia-Pacific. The contributors have roots in the Asia-Pacific, but the struggles, theologies and concerns they address are shared across the seas.