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BUILDING AN OT LIBRARY: PSALMS—DANIEL

One of the best treatments of the Psalms is J. Mays’ one volume work. This single volume demonstrates Mays’ commitment to the unity and coherence of the book. Mays’ commentary in Interpretation (Westminster John Knox, 1994) deals explicitly with theological issues raised by individual psalms, the roles these psalms play in the theology of the Psalter, and connections to the NT. The three volumes of the Word Biblical Commentary (WBC) by P. Craige (Psalms 1-50 [Word, 1983]), M.E. Tate (Psalms 51-100 [1991]) and L.C. Allen (Psalms 101-150 [1983]) offer more extensive critical notes alongside serious discussion of interpretive issues related to individual texts.

The primary strengths of R.J. Clifford’s Proverbs commentary in the Old Testament Library (OTL; Westminster John Knox, 1999) are critical engagement with textual and translational issues as well as Ancient Near Eastern backgrounds. Additionally, Clifford notes Proverbs’ influence on the Gospels’ portrayal of Jesus as a wisdom teacher and identifies points of connection between various proverbs and Old and NT narratives and sayings. S.J. Lennox’s study (Wesleyan Publishing House, 1998) presents excellent background information on the wisdom tradition, a literary reading, and the theology and form of Proverbs in accessible language. Colloquial and engaging use of language shines as the commentary’s strength throughout. R.C. Van Leeuwen in the New Interpreter’s Bible ([NIB; ed. Leander Keck et al; vol. 5; Abingdon, 1997] 19-264) recognizes the contextual and contradictory nature of proverbial sayings placing them as well as possible within their rightful historical milieu in addition to noting their literary context.

W.P. Brown takes seriously the strangeness of Ecclesiastes (Interpretation; 2000) to the modern Christian reader, yet holds out hope for its appropriation in Christian theological discourse. He notes that Qohelet’s quest for a meaningful existence parallels our own. Thus in Christian appropriation Ecclesiastes may play a significant role as an account of the journey through the incomprehensibility of human experience towards ultimate acceptance. Dialogues with Kohelet: The Book of Ecclesiastes (Pennsylvania State University, 1993) by T.A. Perry presents the intriguing possibility that the book of Ecclesiastes is to be read as a debate between Rabbis, one skeptical and the other pious, over the meaning of life. Perry discusses the contemporary relevance of such a reading and notes that the struggle to find meaning implied in such a dialogue highlights the transcendence of God. C.L. Seow in Anchor Bible (AB; Doubleday, 1997) wrestles with text critical issues in supplying a critical translation as well as with the questions of meaning, significance, and ethics raised by the book.

R.J. Weem presents the poetry of Song of Songs ([NIB; 5] 361-434) as a poignant expression of the very human desire to be loved. She claims that the book offers a unique window into Ancient Israelite life arguing that the text was possibly authored by a woman, and, at the very least, provides an extended expression of an ancient feminine voice. R.E. Murphy provides a well researched critical translation with extensive notes on both translational issues and issues of literary structure (Hermeneia; Fortress, 1990). M. Pope (AB; 1977) includes extensive background material on dating, poetics, literary form, and history of interpretation. The notes provide significant interaction with Ancient Near Eastern sources placing the poetry within the context of Ancient courtship rituals.

The work of B. Childs (OTL; 2000) provides a critical translation of Isaiah with user friendly notes and Childs’ discussion of texts exhibits theological sensitivity as well as a critical level of engagement. On First Isaiah (Interpretation; 1993), C.R. Seitz provides a rich resource for the interpreter interested in the literary coherence of the book. Attention is given at relevant points to issues of Christian appropriation of Isaianic texts, particularly those that have been associated with Christ in the tradition. The two volumes of W. Brueggemann in the Westminster Bible Companion (Westminster John Knox, 1998/1998) evince remarkable sensitivity to the beauty of the text as well as its rich message. Brueggemann’s discussion of individual pericopes produces a wealth of insights into the Ancient Near Eastern backgrounds of the text, while fully engaging its claims about the nature and presence of God.

T. Fretheim combines provocative dialogue with interpreters of Jeremiah with an insightful and theologically rich reading of the text (Smith & Helwys, 2002). References to other canonical sources are fleshed out in illuminating ways and a variety of translational and background issues are dealt with in marginal comments. The two volumes by W. Brueggemann (International Theological Commentary; W.B. Eerdmans, 1988) focus attention on the theology expressed by the text, viewing Jeremiah’s task largely as a reappropriation of theological tradition in light of his circumstances. F.B. Huey’s New American Commentary (Broadman & Holman, 1993) demonstrates familiarity with and critical handling of the Hebrew text. Additionally, Huey reads Jeremiah in its canonical context allowing other texts to enlighten his interpretation throughout.

F. W. Dobbs-Allsopp provides powerful engagement with the raw imagery and dynamic poetic expression of pain found in the book of Lamentations (Interpretation; 2002). Drawing on a rich background of both Ancient Near Eastern culture and poetic forms and imageries, the exposition draws the reader into the lament and into the theological questions of the lamenter. A. Berlin evinces vigorous engagement with textual and translational issues in the provision of a critical translation and notes (OTL; 2002). The commentary directs attention to the literary features of the text exploring in particular the imagery used for suffering as well as that used to depict God from the lamenter’s perspective. In the NIB ([vol. 6; 2001] 1013-72), K.M. O’Connor presents the lamenter’s expression of suffering in a sensitive voice expressing that anguish clearly for the modern reader and elucidating the text’s imagery. Her reflection draws on contemporary philosophers, theologians and authors to illustrate the relevance of the lamenter’s questions and struggle for the modern world.

A commentary that provides the critical exegete with a wealth of material on textual and translational issues for Ezekiel via its extensive system of footnotes is D.I. Block’s two volume work (Wm.B. Eerdmans, 1997/1998) in the New International Commentary on the Old Testament. The main body of the commentary sets oracles, sign acts and visions within their social world and the historical situation of the exile. Each section closes with attention to the theological claims of the text as well as possibilities for application of those claims. K.P. Darr’s work ([NIB; 6; 2001] 1075-1607) provides a comprehensive explication of the text offering appropriate excurses on background issues related to the interpretation of various texts. Her reflections grapple with the contemporary significance and relevance of Ezekiel’s theological claims. J. Blenkinsopp (Interpretation; 1990) explores this book while appropriating understandings of prophetic purpose and activity in significant ways.

For Daniel, J. Goldingay (WBC; 1989) combines critical discussion of the language, the form and meaning of the text with attention to the literary coherence of the text, and a focus on the text’s claims about the nature of God and God’s faithful followers. D.L. Smith-Christopher ([NIB; vol. 7; 1996] 19-152) proposes that a reading of Daniel must be a political, and likely an uncomfortable reading, for members of a dominant culture such as our own. Each section’s concluding reflections make pointed, relevant application to Smith-Christopher’s contemporary American audience, drawing upon examples from our own recent political and religious history. S. Towner’s argues that this book is relevant for the church today because of its ability to evoke faith in God’s ultimate success in its readers (Interpretation; 1984). Towner explores the meaning of the various stories and visions, placing them within their historical context as well as within the context of scholarly discussion about them. Each section concludes with a detailed explanation of the theological implications of the text discussed.

By Katie Heffelfinger, John Wesley Fellow.