James Barr, The Semantics of Biblical Language (London: Oxford University Press, 1961). Overviews of Barr’s work can be found in Samuel E. Balentine, “James Barr’s Quest for Sound and Adequate Biblical Interpretation,” in S.E. Balentine and J. Barton (eds.), Language, Theology, and the Bible: Essays in Honour of James Barr (Oxford: Clarendon Press, 1994), pp. 5–15, and John Barton, “James Barr as Critic and Theologian,” in ibid., pp. 16–26. For Barr’s collected essays, see John Barton (ed.), Bible and Interpretation: The Collected Essays of James Barr (3 vols.; Oxford: Oxford University Press, 2013–2014). References to his articles below will be to the original publications.

 James Barr, The Semantics of Biblical Language (London: Oxford University Press, 1961). Overviews of Barr’s work can be found in Samuel E. Balentine, “James Barr’s Quest for Sound and Adequate Biblical Interpretation,” in S.E. Balentine and J. Barton (eds.), Language, Theology, and the Bible: Essays in Honour of James Barr (Oxford: Clarendon Press, 1994), pp. 5–15, and John Barton, “James Barr as Critic and Theologian,” in ibid., pp. 16–26. For Barr’s collected essays, see John Barton (ed.), Bible and Interpretation: The Collected Essays of James Barr (3 vols.; Oxford: Oxford University Press, 2013–2014). References to his articles below will be to the original publications.)| false
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 E.P. Sanders, Jesus and Judaism (Philadelphia: Fortress, 1985), pp. 106–113.

 E.P. Sanders, Jesus and Judaism (Philadelphia: Fortress, 1985), pp. 106–113.)| false
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 J. Lunde, “Repentance,” Dictionary of Jesus and the Gospels (Downers Grove: Intervarsity, 1992), p. 669. See also Dale C. Allison, Jesus of Nazareth: Millenarian Prophet (Minneapolis: Fortress, 1998), p. 104.

 J. Lunde, “Repentance,” Dictionary of Jesus and the Gospels (Downers Grove: Intervarsity, 1992), p. 669. See also Dale C. Allison, Jesus of Nazareth: Millenarian Prophet (Minneapolis: Fortress, 1998), p. 104.)| false
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 See, further, David A. Lambert, How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture (New York: Oxford University Press, 2016), pp. 181–83.

 See, further, David A. Lambert, How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture (New York: Oxford University Press, 2016), pp. 181–83.)| false
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 Ceslas Spicq, “μετανοέω, μετάνοια,” Theological Lexicon of the New Testament (ed. and trans. James D. Ernest; Peabody: Hendrickson, 1994), vol. 2, p. 475.

 Ceslas Spicq, “μετανοέω, μετάνοια,” Theological Lexicon of the New Testament (ed. and trans. James D. Ernest; Peabody: Hendrickson, 1994), vol. 2, p. 475.)| false
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 Reimarus, Fragments (ed. C.H. Talbert; trans. R.S. Fraser; Philadelphia: Fortress, 1970), pp. 65–71.

 Reimarus, Fragments (ed. C.H. Talbert; trans. R.S. Fraser; Philadelphia: Fortress, 1970), pp. 65–71.)| false
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 N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996), pp. 246–58.

 N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996), pp. 246–58.)| false
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 See now Dru Johnson, Biblical Knowing: A Scriptural Epistemology of Error (Eugene: Cascade, 2013), which in many respects represents an advance. See also Meir Malul, Knowledge, Control and Sex: Studies in Biblical Thought, Culture and Worldview (Jerusalem: Graphit, 2002).

 See now Dru Johnson, Biblical Knowing: A Scriptural Epistemology of Error (Eugene: Cascade, 2013), which in many respects represents an advance. See also Meir Malul, Knowledge, Control and Sex: Studies in Biblical Thought, Culture and Worldview (Jerusalem: Graphit, 2002).)| false
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 T. Collins, “The Physiology of Tears in the Old Testament: Part I,” CBQ 33 (1971), pp. 18–38. See further, for a summary of her similar approach to Greek literature, Ruth Padel, In and Out of Mind: Greek Images of the Tragic Self (Princeton: Princeton University Press, 1992), pp. 39–40.

 T. Collins, “The Physiology of Tears in the Old Testament: Part I,” CBQ 33 (1971), pp. 18–38. See further, for a summary of her similar approach to Greek literature, Ruth Padel, In and Out of Mind: Greek Images of the Tragic Self (Princeton: Princeton University Press, 1992), pp. 39–40.)| false
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 See further Carasik, “The Limits of Omniscience,” pp. 221–28. Here, Carasik questions the mode of knowing, reconfiguring it as “testing,” but not the object of knowledge (i.e., the human mind). The point is still to discern through “external actions” what is “‘in’ the Israelites’ hearts” (p. 224).

 See further Carasik, “The Limits of Omniscience,” pp. 221–28. Here, Carasik questions the mode of knowing, reconfiguring it as “testing,” but not the object of knowledge (i.e., the human mind). The point is still to discern through “external actions” what is “‘in’ the Israelites’ hearts” (p. 224).)| false
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 Tigay, Deuteronomy, p. 77. See also Stephen A. Geller, “The God of the Covenant,” in B.N. Porter (ed.), One God or Many? Concepts of Divinity in the Ancient World (Chebeague: Casco Bay Assyriological Institute, 2000), p. 294. Indeed, לב is frequently used as a way of grounding “sincerity” in the biblical text. See Michael L. Barré, “Hearts, Beds, and Repentance in Psalm 4,5 and Hosea 7,14,” Biblica 76 (1995), pp. 53–62; and Moshe Greenberg, Biblical Prose Prayer: As a Window to the Popular Religion of Ancient Israel (Berkeley: University of California Press, 1983), pp. 48–51.

 Tigay, Deuteronomy, p. 77. See also Stephen A. Geller, “The God of the Covenant,” in B.N. Porter (ed.), One God or Many? Concepts of Divinity in the Ancient World (Chebeague: Casco Bay Assyriological Institute, 2000), p. 294. Indeed, לב is frequently used as a way of grounding “sincerity” in the biblical text. See Michael L. Barré, “Hearts, Beds, and Repentance in Psalm 4,5 and Hosea 7,14,” Biblica 76 (1995), pp. 53–62; and Moshe Greenberg, Biblical Prose Prayer: As a Window to the Popular Religion of Ancient Israel (Berkeley: University of California Press, 1983), pp. 48–51.)| false
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 See James Barr, The Garden of Eden and the Hope of Immortality (Minneapolis: Fortress, 1992), pp. 36–47; David J.A. Clines, “The Disjoined Body: The Body and Self in Hebrew Rhetoric,” in G.A. van der Heever and S.W. van Heerden (eds.), Biblical Interpretation (Pretoria: University of South Africa, 2001), pp. 48–57; and Robert A. Di Vito, “Old Testament Anthropology and the Construction of Personal Identity,” CBQ 61 (1999), pp. 217–38.

 See James Barr, The Garden of Eden and the Hope of Immortality (Minneapolis: Fortress, 1992), pp. 36–47; David J.A. Clines, “The Disjoined Body: The Body and Self in Hebrew Rhetoric,” in G.A. van der Heever and S.W. van Heerden (eds.), Biblical Interpretation (Pretoria: University of South Africa, 2001), pp. 48–57; and Robert A. Di Vito, “Old Testament Anthropology and the Construction of Personal Identity,” CBQ 61 (1999), pp. 217–38.)| false
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 H.L. Ginsberg, “Heart,” Encyclopaedia Judaica (Jerusalem: Keter, 1972), vol. 8, pp. 7–8.

 H.L. Ginsberg, “Heart,” Encyclopaedia Judaica (Jerusalem: Keter, 1972), vol. 8, pp. 7–8.)| false
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 Smith, “Heart and Innards,” p. 431. See also the attempt to find a physiological basis for לב in Hans Walter Wolff, Anthropology of the Old Testament (trans. Margaret Kohl; Philadelphia: Fortress, 1974), pp. 40–58.

 Smith, “Heart and Innards,” p. 431. See also the attempt to find a physiological basis for לב in Hans Walter Wolff, Anthropology of the Old Testament (trans. Margaret Kohl; Philadelphia: Fortress, 1974), pp. 40–58.)| false
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 Di Vito, “Old Testament Anthropology,” p. 233.

 Di Vito, “Old Testament Anthropology,” p. 233.)| false
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 Francis Brown, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1951), p. 523.

 Francis Brown, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1951), p. 523.)| false
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 Vološinov, Marxism and the Philosophy of Language, p. 23.

 Vološinov, Marxism and the Philosophy of Language, p. 23.)| false
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 Gary A. Anderson, A Time to Mourn, A Time to Dance: The Expression of Grief and Joy in Israelite Religion (University Park: Pennsylvania State University Press, 1991).

 Gary A. Anderson, A Time to Mourn, A Time to Dance: The Expression of Grief and Joy in Israelite Religion (University Park: Pennsylvania State University Press, 1991).)| false
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 Quoted from James I. Porter, Nietzsche and the Philology of the Future (Stanford: Stanford University Press, 2000), p. 14, and see pp. 1–31 for his general discussion of the place of philology for Nietzsche.

 Quoted from James I. Porter, Nietzsche and the Philology of the Future (Stanford: Stanford University Press, 2000), p. 14, and see pp. 1–31 for his general discussion of the place of philology for Nietzsche.)| false
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 Quoted from Porter, Nietzsche, p. 15.

 Quoted from Porter, Nietzsche, p. 15.)| false
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