In BHS’s Masoretic apparatus, certain Masorah parva notes are marked “sub loco” in order to refer the reader to the corresponding commentary that was to be found in the third volume of Massorah Gedolah. Due to Weil’s passing, however, this commentary was never realized. This volume builds on Mynatt’s 1994 analysis and classification of the Pentateuch’s 297 sub loco notes by incorporating the Aleppo and Cairo Codices. Dost evaluates all 451 sub loco notes in the corpus of the Former Prophets, and evaluates Weil’s contribution by comparing Weil's revision of the Leningrad Codex’s Masorah against the Masorah of the Aleppo Codex.

This volume combines Targum studies with Judaic studies. The author assigns different Targums each to a respective particular “Sitz im Leben”, stressing the close connection between Targum and Midrash literature. She challenges the assumption that all extant Targums were compiled for the Synagogue. Instead, she suggests that Targum Onqelos might have fulfilled a function in the context of the early beth din and demonstrates that Pseudo-Jonathan can be linked with the rhetorical practices which abounded in later amoraic, educational circles.

This book examines the development of Augustine of Hippo’s theology of the Jewish people and Judaism. Formulating a typological association between the biblical figure of Cain and the Jews, he crafts a highly intricate theology that justifies and even demands the continuing presence of Jews and their religious practices in a Christian society. Such a theology emerges out of his highly original interpretation of Genesis 4:1–15 and yet mirrors and theologically justifies the reality of Jews and Judaism in the late Roman Empire.

This study applies form criticism to the stories of the earliest rabbinic midrashim. The results shed light on the literary personalities of the individual midrash collections and the relationships of transmission in the tradition. These stories are of particular interest from an inter-religious and comparative literary point of view because New Testament studies have often referred to certain narratives in the gospels as "midrashic." The author sets forth, in positive terms, an understanding of what functions historical anecdotes serve in the tannaitic midrashim, along with a catalogue of the rhetorical conventions used to fulfill those functions.