Ruth: an Earth Bible commentary

Reviewed by: Ecclesiastes, an Earth Bible Commentary: Qoheleth's Eternal Earth by Marie Turner Deryn Guest Marie Turner, Ecclesiastes, an Earth Bible Commentary: Qoheleth's Eternal Earth (Earth Bible Commentary; London: Bloomsbury T&T Clark, 2017). Pp. 131. $75.99. This is an important commentary that challenges readers to realign their priorities so that ecojustice becomes the primary yardstick for the use and interpretation of biblical texts. It belongs to a commentary series that broadly adopts an interpretative vantage point that attempts to speak on behalf of the Earth and its nonhuman occupants. For those not familiar with the Earth Bible Commentary series, some further clarification of what is meant by the Earth's "voice" is needed, especially as Turner's readers are enjoined to reflect on how their acts of biblical interpretation can help "envisage a new world where Earth can make its voice heard" (p. 11). Unless one is already familiar with the work of Norman C. Habel, who pioneered the Earth Bible Project, how one gains access to a distinguishable voice of the Earth other than through the biblical narrator's voice and/or the commentator's views remains somewhat unclear. T. suggests that the Earth's scarcely discernible voice can be detected amid/between the ponderings of Qoheleth. For example, "When Qoheleth claims that it is a world crooked and lacking, he is not passing judgement on God or Earth. Instead Qoheleth's Earth might counsel us to live within the uncertainty, enjoy what can be enjoyed and endure what is painful" (p. 35). This counsel thus emerges from the play between the narrator's voice and the reality of the created world he describes, but how this actually works seems rather mystical. Readers might appreciate more critical discussion of how this hermeneutic strategy operates and greater acknowledgment of the role of the commentary writer in producing the Earth voice. In chap. 2, for example, S. comments on the horticultural practices of the book's persona—King Solomon. The descriptions of his vineyards, gardens, trees, and so forth, demonstrate, in her view, "care for Earth's commodities so that waste does not occur. Solomon does not treat Eternal Earth as a limitless resource, but by his works he ensures there is plenty to be left for the generations that come after him" (p. 38). Maybe so, but readers might wonder if Solomon would have behaved so responsibly had he not been limited by [End Page 717] the tools and human labor resources of his time. T. sees the best in the text's descriptions and uses the material as a springboard to comment appreciatively on the sourcing of fresh, seasonal, local food without the use of harmful plastic packaging. She acknowledges Solomon's pursuit of wealth, but the verdict that this is ultimately a chasing after the wind is left for the reader to ponder. An introductory chapter sets out the specific goals of the commentary, gives a preliminary comment on the recurring refrains of the text, and provides a summary of current views on date and context. The subsequent eight chapters share a common structure: the NRSV translation of the passage to be discussed, a summary of contents, a (very) short outline of structure, an analysis that highlights the key themes of the passage, closing with a few pages dedicated to "hearing Qoheleth's Earth." T. provides a commentary on the whole text, but there is justified focus on two key concepts: the way that the Earth is represented as standing forever, and the oft-repeated but variously translated references to hebel (vanity, futility, enigma, breath). The voice of Earth is contrasted with the voice of the economy. The latter is a persistent, practical, occasionally mocking voice. T. interprets it as the voice "of human fortune," which encourages building, farming, and earthly endeavors but "reminds us that life is full of caprices and vagaries, which cause distress when people are left without economic benefits" (p. 119). The economy's voice is "subtly in conflict" with the voice of Earth, and T. believes the tension is "the source of Qoheleth's perplexities. On the one hand Qoheleth believes he has been given the legitimation by God...

The Writings OP Carol J. Dempsey, Christopher T. Begg, Steven J. Schweitzer, and CSJ Lorenzo A. Tosco 1247. [Job] Norman C. Habel, Finding Wisdom in Nature: An Eco-Wisdom Reading of the Book of Job (Earth Bible Commentary Series 4; Sheffield: Sheffield Phoenix, 2014). Pp. xii + 126. $70. ISBN 978-1-909697-62-1. This volume grew out of The Earth Bible project (2000–2002) and is part of the new Earth Bible Commentary series that moves beyond a study of and focus on ecological [End Page 398] themes to a more engaging process of listening to and identifying with the Earth as both a presence and/or a voice in the biblical text. This focus on Earth includes an examination of the oppressed, suppressed, or celebrated presence of the non-human members of Earth's community. The context for the series as a whole and the Book of Job in particular is the current environmental crisis and an ecological worldview. H.'s study employs first a hermeneutic of suspicion that exposes an anthropocentric bias on the part of authors, editors, and readers, and second, a hermeneutic of empathy/identification with the Earth, in an attempt to retrieve the voice of the Earth. These principles and steps guide H.'s approach to the Book of Job as he examines the diverse relationships between ecology and wisdom in seeking to provide an ecological reading of the text that begins with the study of Job 28 and continues with other selected chapters of the book.—C.J.D. 1248. [Job] Andrew Zack Lewis, Approaching Job (Cascade Companions 33; Eugene, OR: Cascade Books, 2017). Pp. ix + 145. Paper $21. ISBN 978-1-42564-818-3. L.'s small volume provides readers with an orientation to the Book of Job and the many sorts of questions posed by it. Following an introduction, his presentation unfolds in four chapters: Content of the Book of Job; Structure and Critical Issues; Meaning in Individual Passages; and Some Theological, Pastoral, and Ethical Implications of the Book of Job. Each chapter comes with Review Questions. The volume concludes with a bibliography and indexes of names and ancient documents.—C.T.B. 1249. [Job] Victor Morla, Libro de Job: Recóndita armonía (Estella [Navarra]: EVD, 2017). Pp. 1550. €95. ISBN 978-84-9073-230-4. M. provides an extensive commentary on the Book of Job, focusing on the theological and philosophical tensions that permeate the book. With attention also to text-critical issues and variant readings, M. proceeds sequentially through the book, demonstrating the literary and theological connections across its component parts, in an effort to bring disparate material together. He concludes that the tensions present in the book are not meant to be resolved by the reader. Rather, chaos and harmony, hope and despair, faith and doubt, creation and destruction all do in fact, and perhaps must, coexist in the human understanding of the nature of reality, according to the Book of Job. A bibliography and an author index are included.—S.J.S. 1250. [Job 38:1–42:6] Chol-Gu Kang, Behemot und Leviathan: Studien zur Komposition und Theologie von Hiob 38,1–42,6 (WMANT 149; Göttingen: Vandenhoeck & Ruprecht, 2017). Pp. xiii + 361. $75. ISBN 978-3-7887-3053-6. The segment Job 38:1–42:6 with its double discourse of Yhwh and double response by Job has long prompted puzzlement since it does not seem to "solve"—or even acknowledge—the urgent theological problems raised in what proceeds. In this 2013/2014 Tübingen dissertation (B. Janowski, director), K. seeks to provide a comprehensive treatment of the above segment in which he addresses in turn its text, translation, composition, exegesis, form- and tradition-criticism, and cosmology, theology, and anthropology. Throughout, K. stresses that in his words to Job Yhwh endeavors to move him beyond his self-focused, anthropocentric perspective that gives rise to his complaints and accusations against God by opening his eyes to the immensity of the cosmos, to the astonishing variety of its non-human [End Page 399] inhabitants, and above all to the divine wisdom, power, and solicitude displayed...

Reviewed by: The Hebrew Bible and Environmental Ethics: Humans, Non-humans, and the Living Landscape by Mari Joerstad Deryn Guest mari joerstad, The Hebrew Bible and Environmental Ethics: Humans, Non-humans, and the Living Landscape (Cambridge: Cambridge University Press, 2019). Pp. viii + 247. $99.99/£75. Engaging us from the opening page, the author's friendship with two magnolia trees prompts her to consider whether they have a relationship with her in return. What would a genuine intimacy between humans and trees be like? This segues into: How should we [End Page 307] interpret biblical texts that tell us that landscape, flora, and fauna can speak, rejoice, mourn, praise? If we resist the temptation to explain such things away as poetic license or exuberance, do biblical texts show us a profound interrelationship between authors and nature? Have scholars glossed too readily over the evidence that biblical writers "viewed nonanimal nature as active and alive, that is, as persons" (p. 2)? Acknowledging that attributing the word "person" to mountains, stones, trees, will discomfort some readers, she confirms that is her intent. In fact, it proves to be a justified choice of terminology, enabling readers to think more humbly, respectfully, about the landscape in which we are enmeshed. Joerstad's first aim is exegetical: to interpret the personalistic nature texts across the Pentateuch, Prophets, and Writings. The second is ecological: "to consider how engaging with the Bible's active understanding of nonhuman nature might influence our ethics in the scope and nature of contemporary environmental actions" (p. 3). She succeeds in both. While not part of the Earth Bible Commentary series, this book provides a focused study of how one might listen to and interpret the voice of Earth without creating empathetic, imaginative speeches by trees, rivers, animals, and so forth. In chap. 2, J. presents the theoretical underpinning of the book. It includes engagement with the work of Cora Diamond; with New Animism, a field that highlights different ways of interpreting the world around us by people such as the Ojibwe; and with metaphor theory. Metaphors have been viewed as reading human experience into nature, so references to trees clapping are taken as an expression of human joy and celebration projected onto the trees. But "Isaiah attributes mood to trees, mood, and historical awareness" (p. 40). What he meant by doing that is her pressing question. In chap. 3, J. discusses how Earth and ground are active characters in the Torah, able to witness, devour, swallow, rest, expel, vomit, consume. The chapter closes with J.'s thoughts on how this might encourage readers to take seriously their human responsibilities for the land and its inhabitants. Torah texts critique "elite land grabbing" and are aware of "inequalities" (p. 98), something that J. applies to the way climate change causes and effects are not evenly distributed. Chapter 4 broadens the range of persons to include rivers, trees, fields, mountains, and stars, as J. turns to the Former and Latter Prophets. The chapter is organized into five themes: (1) War: texts include Judges 5; Joshua 10; and 2 Samuel 1 and 18. (2) Theophanies in Habakkuk 3; Joel 2 and 4; and Micah 1. There is an intriguing pondering of nature's "interiority," a quality no longer solely bestowed on humans. It results in these memorable lines: "Perhaps even describing human experiences of meeting YHWH is so difficult that it requires drawing on more than everyday emotions and terms. How do I feel when YHWH arrives? I feel like the storm clouds, like the moon in eclipse, like the tremors of a quake, like rock blistering into lava" (p. 115). (3) Address, which notes the device known as apostrophe (often ignored by biblical commentators), followed by sections on (4) joy and (5) grief. J. concludes that the prophetic challenge is to "live in such a way so as not only to stave off ecological apocalypse, but so that animals, trees, and pasture lands may be pleased to host us, to live alongside us" (p. 155). The Writings are discussed in chap. 5. Reading this chapter reminded me afresh of how noisy the Psalms are! The dialogue between Job and his friends is noted for...

The Heythrop JournalVolume 59, Issue 6 p. 1077-1078 Book Review About Earth’s Child: An Ecological Listening to the Gospel of Luke [Earth Bible Commentary 2]. By Michael, Trainor. Pp. xi, 324, Sheffield, Phoenix Press 2017, £20.00. Nicholas King, Nicholas King Campion Hall, OxfordSearch for more papers by this author Nicholas King, Nicholas King Campion Hall, OxfordSearch for more papers by this author First published: 30 October 2018 https://doi.org/10.1111/heyj.13049Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Volume59, Issue6November 2018Pages 1077-1078 RelatedInformation

The stated purpose of the Earth Bible Commentary, according to the publisher’s website, is to “accentuate issues in the original texts that relate specifically to the care of our global environment, and the interaction between religion and ecology. The volumes read the bible [sic] from the perspective of the Earth and consider how the Earth can be presented as sacred” (Online: https://www.bloomsbury.com/us/series/earth-bible-commentary/). Norman Habel is the series editor. Marie Turner, Adjunct Senior Lecturer in Biblical Studies at Flinders University of South Australia, has authored a succinct volume on Qoheleth that applies that approach. The inherent association between OT wisdom literature and creation theology renders Ecclesiastes an appropriate focus for such an analysis. In addition to recognizing the two voices that are typically heard by readers of Ecclesiastes/Qoheleth and the author/editor—Turner lends an ear to the voices of “Earth” and “economy” that are very present in the composition. With respect to texts in which the former appears, Turner labels them as “green” (Earth is affirmed, valued, “heard”) or “grey” (Earth is devalued, oppressed, “not heard”). Her conclusion is that in the vast majority of texts, the voice of Earth is highly valued, affirmed, or “heard.”Early in the introduction, Turner addresses the much-discussed question of the translation of habel habalim. Appealing to Jacques Derrida’s linguistic concept of applying “executive force” in ambiguous texts (in this case, likely intentional), she concludes that context of use should be the determining factor as opposed to lexical definition. On that basis she determines that the two most appropriate translations are “breath” and “absurdity.” Thus, in the latter she aligns herself with Fox’s preferred translation, “absurdity” (Michael V. Fox, A Time to Tear Down and A Time to Build Up [Grand Rapids: Eerdmans, 1999]). Furthermore, she concludes that the latter translation is particularly apt in the context of her writing and that it aligns with creation theology of Gen 2, echoed in Qoh 12:7.A second direction-setting observation addressed in the introduction highlights Qoheleth’s selective use of ʿôlam (“forever”). Turner points out that only Earth (1:4) and what she refers to as “forever time” (1:10; 2:16; 3:11, 14; 9:6; 12:5)—“normally the domain of God” (p. 11)—are presented as ʿôlam. She provocatively asserts that “Earth bridges the perceived distance between God and creation” (p. 11), and throughout her discussion she repeatedly returns to this proposition. However, in light of concerns regarding the state of the current ecosystem, she argues that Qoheleth’s understanding of ʿolam is not that of our current scientific context. Standing in contrast to Qoheleth’s presentation of Earth and “God’s domain” as ʿôlam is the vast domain of human socioeconomic thought and activity that he discusses and to which he applies the label hebel. Turner sees this as supportive of her opting for “breath” as one of her preferred translations of the term hebel.Understandably, in light of the series intent, the author’s approach is to hear the Earth’s voice wherever it is thought to be encountered in Qoheleth. Each chapter of her commentary concludes with a discussion headed “Hearing Qoheleth’s Earth,” wherein she summarizes the perceived contribution “Earth” has made to that portion of Ecclesiastes. In some of these summarizing presentations, it is difficult, however, to distinguish between the “voice of Earth,” according to Turner, and Qoheleth’s voice. It is likely that some of Qoheleth’s observations contain more “Earth implications” than have previously been observed by scholarly and lay readers, but to attribute a separate voice to Earth (distinct from Qoheleth’s voice) seems unwarranted at times.While Turner is obviously aware of more nuanced structures (Choon-Leong Seow, Ecclesiastes, AB 18C [New York: Doubleday, 1997], 43–37; Murphy, Ecclesiastes, WBC 23A [Grand Rapids: Zondervan, 1992], xxxv–xli; Wright, “The Riddle of the Sphinx: The Structure of the Book of Qoheleth,” CBQ 30 [1968]: 313–34—all referenced) her treatment of Qoheleth’s content follows the chapter divisions of the preserved text. Would a more structurally nuanced reading have produced a more nuanced hearing of Earth’s voice? It is with respect to this organization and the resultant treatment of the text that my primary concern rests. Twice as much space is devoted to Eccl 1–5 (pp. 21–83) as to Eccl 6–12 (pp. 85–116). Her final three chapters (chs. 6–8) cover Eccl 6–12, employing the following clustering: Eccl 6–7, Eccl 8–9, and Eccl 10–12. Publication constraints may have influenced the approximate overall length of the work (131 pp., including a 5-page bibliography and a 3-page subject, author, and term index) but this distribution of discussion sets up the potential for less attention to the equally significant content of Eccl 6–12. This potential imbalance seems particularly apparent in Turner’s treatment of Eccl 8–12, which receives very limited coverage. Ecclesiastes 8–9 is handled in 5 pages, while only 10 pages are devoted to Eccl 10–12. From Turner’s perspective, this seems to suggest that Earth’s voice is much less audible in the last five chapters of Qoheleth. Would it not be a point worth making and probing if, in fact, the “voice of Earth” or Qoheleth’s discussion of earth-related dynamics is significantly reduced in the second half of the biblical composition?Turner’s task was not to prepare an exegetical commentary on Ecclesiastes. Rather, it was to explore its content for contributions it might make to a legitimate concern for ecology and earth conservation. While, in my evaluation, she may have “overheard” the voice of Earth in various places throughout her analysis, she has succeeded in encouraging her readers to attune their ears to Qoheleth in a way that they might not have otherwise been inclined. Her analysis broadens the basis for necessary and appropriate ongoing concern for the manner in which humankind is (or is not) stewarding the Earth home with which God has graced those whom He created in His own image.

John: An Earth Bible Commentary : Supposing Him to Be the Gardener

"John: An Earth Bible Commentary—Supposing Him to be the Gardener." Theology and Science, 19(1), pp. 87–88

This book is a breath of fresh air amongst psalm commentaries! It is refreshing and engaging and places a fascinating new angle on the Psalms, book 2 (Psalms 42–72). It is an ecological ‘reading’ and perspective, but it specifically also uses insights from zooarchaeology, paleoanthropology, and animal studies to illuminate hidden aspects of these psalms. Although older scholarly findings such as genre or Sitz im Leben are mentioned briefly, the focus is to draw out the imagery in the psalms that comes from the natural and animal world, not simply as passing imagery but as a major focus of the study. Whilst the perspective from the point of view of Earth (as subject) is aired (along with Skies and Seas), as is the manner of the Earth Bible Commentary series, there is a much richer engagement than simply with ecological concerns in the emphasis on animal imagery and animal husbandry, ancient and modern. I learnt so much about the ways of animals from sheep to deer to elephants, and about the key relationships between humans and these animals—indeed about the interconnectedness of all species including humans, amongst them indigenous people. Biological, anthropological, and cultural studies are also represented. The wider modern context of species extinction and catastrophic climate change is also on the agenda with the ethical issues that arise, as well as a postcolonial perspective from an author who lives and works in Canada.

Hebrews: An Earth Bible Commentary

John, An Earth Bible Commentary: Supposing Him to Be the Gardener by Margaret Daly Denton

Deuteronomy and Environmental Amnesia. Earth Bible Commentary Series 3

Book Review: John: An Earth Bible Commentary. Supposing Him to be the Gardener