The book of Genesis introduces three similar wife/sister narratives, commonly thought to be originating from different sources because of their repetitive entries. This research explores the wife/sister narratives in Genesis (Gen 12:10-13:1, 20:1-18, and 26:1-11), and it aims to provide an understanding of the three stories as a whole by uncovering its context by textlinguistic and literary type-scene analysis. Textlinguistic analysis helps us to see how each wife/sister narrative functions in its context, while type-scene analysis emphasizes how the three narratives develop and contribute to the patriarchal narratives through their similarities and variations. Although the traditional type-scene analysis studies recurrent fixed motives in texts, this study focuses much more on literary aspects such as characterization, theme, and plot. Through this study, the three wife/sister stories will elaborate that the patriarchal narratives are not results of different authors, but the well-developed products of a single author. The three wife/sister stories work together to highlight God's faithfulness to his promises (Gen 12:1-3).

The book of Genesis introduces three similar wife/sister narratives, commonly thought to be originating from different sources because of their repetitive entries. This research explores the wife/sister narratives in Genesis (Gen 12:10–13:1, 20:1–18, and 26:1–11), and it aims to provide an understanding of the three stories as a whole by uncovering its context by textlinguistic and literary type-scene analysis. Textlinguistic analysis helps us to see how each wife/sister narrative functions in its context, while type-scene analysis emphasizes how the three narratives develop and contribute to the patriarchal narratives through their similarities and variations. Although the traditional type-scene analysis studies recurrent fixed motives in texts, this study focuses much more on literary aspects such as characterization, theme, and plot. Through this study, the three wife/sister stories will elaborate that the patriarchal narratives are not results of different authors, but the well-developed products of a single author. The three wife/sister stories work together to highlight God’s faithfulness to his promises (Gen 12:1–3).

The annual Review of Biblical Literature presents a selection of reviews of the most recent books in biblical studies and related fields, including topical monographs, multi-author volumes, reference works, commentaries, and dictionaries. RBL reviews German, French, Italian, and English books and offers reviews in those languages. Features: Reviews of new books written by top scholars Topical divisions make research easy Indexes of authors and editors, reviewers, and publishers

When Jean Louis Ska's Introduzione alla lettura del Pentateuco was first published in Italy, it was quickly hailed as the most attractive and usable introduction to the Pentateuch to appear in modern times. Because of its strengths, it was soon translated into French. The English translation published by Eisenbrauns has been completely reviewed and updated (including the bibliography) by Ska. Among the book's many strengths are its close attention to the ways in which modern cultural history has affected Pentateuchal interpretation, attention to providing the kinds of examples that are helpful to students, presentation of a good balance between the history of interpretation and the data of the text, and the clarity of Ska's writing. For both students and scholars, many consider this book the best contemporary introduction to the Pentateuch.

Hailed as "the most radical repackaging of the Bible since Gutenberg", these Pocket Canons give an up-close look at each book of the Bible.

In The Power of Equivocation Amy Kalmanofsky addresses the Bible's inherent complexity as well as the complexity of those who seek to read the Bible critically, generously, and honestly. The Bible invites what Kalmanofsky identifies as equivocal readings--readings that do not reach neat conclusions related to ideology or character. Kalmanofsky demonstrates the Bible's complicated artistry through her close readings of six biblical narratives that feature women: she examines culpability in the story of Joseph and Potiphar's wife and shows how the Bible presents neither figure as a hero or villain; considers how the Bible's portrayal of Hannah both conforms to and also defies the Bible's patriarchal norms; how the Bible affords the rejected King Saul compassion and respect through a powerful yet unlawful medium from En-Dor; how Queen Esther overpowers men to become the equivocal hero of her eponymous book; how Tamar in Genesis 38, like Hannah, conforms to and challenges the Bible's patriarchal norms and how, like Esther, she is the equivocal hero of her story; and how the Bible presents Bathsheba as a complicated figure, both vulnerable and powerful. Kalmanofsky draws from the challenges she personally feels as a feminist, as a Jew, and as a scholar to argue that equivocal readers like herself are best equipped to see the Bible's complex artistry. Equivocal feminist-religious readers are suspicious and generous readers who can expose the ways in which biblical texts empower and disempower women and who can provide essential insight about the Bible's theology and ideology. Through her close readings, Kalmanofsky models what it means to be equivocal readers of an equivocal Bible. The Power of Equivocation is marked by honesty and the celebration of a text that can never be read just one way.