In this study arguments are put forward for the thesis that biblical exegesis (of the Old Testament prophetic literature) is not a simple matter of interpreting texts but is also a process in which logical models or possible worlds are constructed to accommodate the validity of particular interpretations. The lack of a model-theoretical orientation to Old Testament methodological approaches has led to a situation in which the criticism of particular theories rarely addresses the real points of disagreement between scholars. One theory is simply set against another even though the theories would be more effectively evaluated by discussing the validity and relevance of the different models in which they are framed. There are various plausible and relevant models available for the interpretation of Old Testament texts. In order to compare these different models a metalogical system, Charles Sanders Peirce's semiotics, has been used throughout this study. Many important methodological issues are discussed in this study. a.

In the politico-religious history of the Deuteronomists, past, present and future mingle in an often inextricable way. Long obsolete traditions, which had been unacceptable to the Davidic dynasty, were rediscovered and adapted to the aims of the Deuteronomists. Personages of the past were condemned and blackened in the light of the new ideology, whereas others were glorified and embellished as heroes of faith because their ideas suited the historians. This inevitably raises the question whether the Bible can be trusted as a source book for writing a history of Israel. Apparently not, say scholars like T.L. Thompson, P.R. Davies and N.P. Lemche. In this volume a number of authors take up this challenge, stating that the radical rejection of the biblical testimony in favour of a history based mainly on archaeology is ill-advised. Several contributions to this volume draw instructive parallels between the process of re-writing the history of South Africa and the work of the Deuteronomists.

Jermiah 30--31 remains an intruiging text. This monograph defends the thesis that these chapters are composed of ten Sub-Cantos and that they should be construed as a the conceptual coherence as based on the idea of divine changeability. Ancient near Eastern parallels help to map the mental framework of the ancient reader.

This project examines two areas where there are important interpretive problems: the composition of the book of Jeremiah and, specifically, the provenance of and ideological functions served by the text of Jeremiah on the one hand; and the redactional interests in prophecy evident in the Deuteronomistic History on the other. The book argues that two distinct political groups can be seen to vie for theological authority via their literary portrayals of traditions about Jeremiah and prophets generally in the Deutero-Jeremianic prose - a group in Babylon after the deportations of 597 B.C.E. that is attempting to claim political and cultic authority, and a group remaining behind in Judah after 597 that counters the political claims and related interpretive moves made by the Babylonian traditionists. The book then illustrates through analysis of prophetic roles in Jeremiah, Kings, and Deuteronomy 18 that there are substantial and fundamental discontinuities between the view of prophecy and the prophetic word presented in the Deuteronomic texts and the view presented in the Deutero-Jeremianic texts. The results of the present study challenge the widely accepted scholarly thesis of monolithic redaction of the book of Jeremiah at the hands of the same 'Deuteronomists' whose work is evident in the Deuteronomistic History.

The standard theory of Old Testament canon formation describes a literary process of linear development in three successive stages. In spite of intermittent criticism, the theory has continued to find its place in textbooks and introductions. Here Stephen B. Chapman marshals all of the important counter-arguments to the theory and proposes a fresh way to conceive of the canonical process, based upon evidence internal and external to the biblical text.He argues against the standard theory by exposing its internal inconsistencies and critiquing its methodological presuppositions, especially its assumptions about human agency and the nature of 'canonization.' Using Charles Altieri's literary application of Canadian philosopher Charles Taylor's theory of the self, the author redescribes the canonization of the Old Testament as a process of 'strong evaluation', whose goal was to provide a religious framework for the evaluation of personal and communal alternatives, rather than the imposition of ideology. He redefines the Old Testament 'canon' as the theological 'grammar' formed by the coordination of discrete scriptures into a coherent collection, but retaining their plurality as integral to canonicity.Stephen B. Chapman also demonstrates that the status of the prophetic writings prior to their canonization has remained an intractable problem for the standard theory. He shows how nomistic assumptions about canonization have sustained the view that the prophetic corpus was always subordinate to the Pentateuch, even though this view is at odds with the exegetical evidence. By detailed analysis of 'canon-conscious' editing within the Pentateuch and the prophetic corpus, he illustrates how collections of Law and Prophets developed simultaneously and mutually influenced each other.

This brief volume brings together three of Norman Gottwald's classic essays that address issues of social class and ideology as they pertain to the interpretation of the biblical documents. The small format makes them useful for classroom and small-group use, providing definitions, theoretical concerns, and applications to specific texts. The author has been a leader in the social-scientific analysis of the Bible for almost fifty years. Contents Social Class as an Analytic and Hermeneutical Category in Biblical Studies Social Class and Ideology in Isaiah 40-55: An Eagletonian Reading Ideology and Ideologies in Israelite Prophecy

The end of the millennium sees biblical study in a state of transition. The traditional position of historical approaches is widely questioned and `historical criticism' is regarded as passé. There is a search for approaches - literary or sociological - that are less tied to history. On the other hand there is a more radical approach to the history of Israel, that sees true history as distinct from the biblical narrative and dependent on sources other than the Bible. Biblical narratives thus express not the actual events but the ideological and religious aspirations of writers in much later times. `Ideology' has become one of the key words, but is used in very divergent ways. All this is linked with the intellectual movement known as post-modernism. Some connections between post-modernism and theology are suggested by Professor Barr in the final chapter. This book is important because it tries to bring together various threads of these different movements and to state a position from which we may advance into the new millennium.