Most scholars studying the first five books of the Bible either attempt to dissect it into various pre-pentateuchal documents or, at the very least, analyze Genesis, Exodus, Leviticus, Numbers, and Deuteronomy as separate, self-contained documents. The Pentateuch As Narrative focuses on the narrative and literary continuity of the Pentateuch as a whole. It seeks to disclose how the original Jewish readers may have viewed this multivolume work of Moses. Its central thesis is that the Pentateuch was written from the perspective of one who had lived under the Law of the Covenant established at Mount Sinai and had seen its failure to produce genuine trust in the Lord God of Israel. In this context, the Pentateuch pointed the reader forward to the hope of the New Covenant, based on divine faithfulness. Throughout the commentary Dr. Sailhamer pays close attention to and interacts with a wide range of classical and contemporary literature on the Pentateuch, written by Jews, Catholics, and Protestants.

Explaining their sources and the nature of their composition, Reinhard Kratz provides an introduction to the narrative books of the Old Testament (Genesis to Nehemiah). He seeks to do this as far as possible without presupposing any hypotheses and on the basis of a few undisputed basic assumptions: a distinction between Priestly and non-Priestly text in the Pentateuch, the special position of Deuteronomy, a Deuteronomistic revision of Joshua-2 Kings, and the literary use of the books of Samuel and Kings by Chronicles. Any further distinctions are based on observations of the text which are well established and not on literary-critical or redaction-critical distinctions. Kratz argues that what is important is how the text is read.This is the first study of its kind since Martin Noth's classic studies of thePentateuch and Deuteronomic history. It will be an invaluable resource for allscholars and students in the field.

Persuaded of the singular vision of the Pentateuch, Old Testament professor John Sailhamer searches out clues left by the author and the later editor of the Pentateuch that will disclose the meaning of this great work. By paying particular attention to the poetic seams in the text, he rediscovers a message that surprisingly brings us to the threshold of the New Testament gospel.

The author's purpose for Introduction to Old Testament Theology is to show how different approaches to the Old Testament can be brought together into a single theology. The author develops his own distinctive approach which he calls canonical theology.

Casuistic or case law in the Pentateuch deals with real human affairs; each case law entails a compressed story that can encourage reader engagement with seemingly "dry" legal text. This book is the first to present an interpretive method integrating biblical law, jurisprudence, and literary theory, reflecting the current "law and literature" school within legal studies. It identifies the narrative elements that exist in the laws of the Pentateuch, exposes the narrative techniques employed by the authors, and discovers the poetics of biblical law, thus revealing new or previously unconsidered aspects of the relationship between law and narrative in the Bible

It can sometimes be difficult for the modern reader to know whether the author of an Old Testament book is commending or condemning certain acts. Professor Wenham turns to modern literary theory and ethical analysis to show how two quite different books of the Old Testament, Genesis and Judges, offer ethical models of behaviour. He focuses on the attitudes of the authors rather than the morals of the characters in the stories, and argues that these models are actually closer to New Testament ideals than has previously been recogised.

This unique commentary on the Pentateuch focuses on the narrative as it stands, rather than on the historical backgrounds.