In this paper I attempt to tie together a longstanding dispute between Henry Kyburg and Isaac Levi concerning statistical inferences. The debate, which centers around the example of Petersen the Swede, concerns Kyburg's and Levi's accounts of randomness and choosing reference classes. I argue that both Kyburg and Levi have missed the real significance of their dispute, that Levi's claim that Kyburg violates Confirmational Conditionalization is insufficient, and that Kyburg has failed to show that Levi's criteria for choosing reference class are problematic. Rather, the significance of the Petersen case is to show that other aspects of their respective systems are defective: for Levi his account of credal judgments other than direct inference, and for Kyburg his explanation of how indexes are associated with a body of knowledge.

Recent scholarship on Lamentations has focused on the voice of Daughter Zion in chs. 1–2. Interpreters argue that the frank protests constitute an antitheodicy and have placed these poems in opposition to the voice of the man in Lamentations 3, specifically 3.21-42. This section utilizes Deuteronomistic and Wisdom material to offer a theodicy, counseling penitent acceptance of God's righteous judgment. This article nuances previous analyses of Lam. 3.21-42, arguing in particular that vv. 33–39 subtly manipulate the expected theodic solution until Yahweh's culpability as oppressive agent is denied rather than justified. It is argued that the poet glimpses a ‘secular’ theodicy. This is accomplished through close exegesis of Lam. 3.21-42, and by utilizing Mikhail Bakhtin's concepts of ‘dialogism’ and ‘double-voicing’.

Leviticus 18.22 and 20.13 continue to play a decisive role in the debate over sexuality and the Bible. A bit surprisingly, it was not until the mid-1990s that these texts began to be subjected to thorough historical-critical analyses. Since that time, interest has steadily increased along with the number of hypotheses. Many have assumed that these laws unambiguously condemn ‘homosexuality’. Among specialists, however, there continues to be much disagreement with at least twenty-one unique proposals. This article will survey the various historical-critical offerings, put them into conversation with one another, and describe current trends.

The rhetorical movement throughout Lamentations 3 is difficult to describe and scholars disagree on how to characterize the acrostic poem. Much hinges on how we interpret the sequence of qatal verbs throughout 3.56-61. Most scholars understand this section as a Danklied, and so translate the qatal forms in the past tense. Another option is to understand the qatal verbs as precatives, expressing a wish or command. However, this is a contested form in the linguistic study of classical Hebrew. Many Lamentations scholars cite this uncertainty in arguments against a precative reading of Lam. 3.56-61. This article builds a fresh case for understanding the precative qatal as rhetorically and linguistically plausible. After working through the rhetorical arguments that support this reading, special attention is given to a recent argument in favor of the precative hypothesis from linguist Alexander Andrason. Brief comments are also offered on the oral-performative dimension of this interpretation.