Literary Forms/Techniques & Methods of Study Christopher T. Begg and Rhiannon Graybill ________ 145. [Ezek 22:6–12; Lev 19:11–18] Klaus-Peter Adam, “Bloodshed and Hate: The Judgment Oracle in Ezek 22:6–12 and the Legal Discourse in Lev 19:11–18,” Second Wave Intertextuality, 91–111 [see #776]. A.’s article focuses on the lexicographic and thematic overlaps between the Holiness Code in Leviticus 19 and the Priestly undercurrents in Ezekiel 22, highlighting both similarities and differences between the two chapters. In addition to its compositional analyses of two passages, A.’s intertextual reading yields the additional thematic insight that whereas Ezekiel 22 underscores the urban setting of the ruling elites, Leviticus reflects rather the rural context of the lay kinship community. [Adapted from published abstract—C.T.B.] 146. [Anthropology] Lars Allolio-Näcke, “Clothing and Nudity from the Perspective of Anthropological Studies,” Clothing and Nudity, 33–49 [see #771]. A fundamental question concerning the topics of clothing and nudity is the following: Why are humans the only primates that are furless? Or in other words: Why are humans naked? (p. 33). A.-N. organizes his reflections on this question under the following heads: (1) Why Are Humans the Only Naked Primates?; (2) Nude or Naked?; (3) Why Did Humans Make Clothes?; (4) What Kind of Clothes Did Humans Make?; (5) Fashion Developments; and (6) Why Does Euro-American Clothing Dominate the World? His article comes with numerous drawings and photos illustrating human dress (and undress) from many different time periods.—C.T.B. [End Page 45] 147. Michael Barram, “Teaching a Bible That Is Relevant: Reflections on Context, Genre, Emphasis, and Missional Foundation,” List 54 (2019) 18–31. B.’s stress on understanding context, genre, and emphasis in biblical books or passages helps put matters into manageable perspective, especially for first-time Bible readers, such as many, probably even most, college students: Beginning Bible readers—and even many seasoned ones—find it difficult to give adequate attention to the context of the ancient biblical text, a phenomenon that can obscure or even lead to minconstrual of the contemporary relevance of what they read. However, there is hope! Teachers especially can help clear the underbrush of expectations that are naïve or unhelpful or hostile toward reading the Bible. See also ##150, 153, 172. [Adapted from published abstract— C.T.B.] 148. [Orthodox Biblical Hermeneutics] Bruce N. Beck, “Unbinding the Book: Toward a Restoration of a Patristic Orthodox Hermeneutic of Scripture,” SVTQ 63 (2019) 161–89. If George Parsenios (see #176) emphasizes the importance of the rule of faith for Orthodoxy, B. draws attention to the use of Scripture in the Church’s worship. B. contends in particular that for most Orthodox believers, worship and public proclamation of Scripture in the Church constitute the main context for the appropriation and interpretation of the Bible and that such use should at least teach us something about, if not completely determine, Orthodox hermeneutics. Thus, in liturgical use, much attention is paid to discrete biblical words (e.g., the angelic acclamation “holy, holy, holy” in Isa 6:3 is expanded into “Holy God, Holy Mighty, Holy Immortal” of the Trisagion hymn) as is also the case with the connections made among seemingly disconnected pericopes in the liturgy. The hermeneutic of continuity might be achieved in a variety of ways. B. cautiously defends typological interpretation (when a past event becomes a type of a central NT figure or prefigures the present), as long as such an interpretation does not lead to supersessionism (the claim that OT revelation has been decisively replaced by the NT event or figure). According to B., typology is an invitation for the contemporary believer to imitate the ancient saints and be drawn into communion with them. Thus, the hermeneutic of continuity turns into what Margaret Mitchell calls a “hermeneutic of love.” According to the latter hermeneutic, to enter Scripture is to be in communion with its inspired authors, who were themselves in communion with God. To read Scripture properly one needs to first imitate the saints; such imitation should bring about a growth in holiness, and...