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well as treasures of manna. In addition, clouds surround the righteous with great scents of unique fruits. 1 Enoch’s imagined space for the feast in the world-to-come is a central mountain where the transplanted tree of life grows and where the judgment throne of God is positioned. four Ezra writes about an ancient place, paradise, being re-opened for the benefit of the righteous. It is the aim of this paper to characterize and categorize these imagined areas for the feast on the earth-to-come and to show how the apocalyptic authors combined the ideas of meals and space thus contributing to the development of each precise Jewish identification on this world and imagined Jewish identification on the planet-to-come. Emily Worsley, Memorial University of NewfoundlandThe literary sophistication of Job provides it a perennial high quality and permits it to remain relevant to modern audiences. This paper will present a literary evaluation of the theophany in chapter 38 of the Book of Job, with a focus on the concept of creation. The Book of Job is a striking masterwork that seems to challenge many themes in Old Testament theology. I will look particularly at the theme of creation in Job 38, and the way it’s used to undermine conventional notions of creation and, consequentially, the character of God. I argue that tradition depicts a view of creation as “full” which isn’t maintained in the theophany. Ideas proposed by Job’s associates in earlier chapters, as well as different biblical sources, provide the basis for the view of this traditional theology. Creation is shown not solely to be incomplete in this divine speech, but is an ongoing and continuous course of. This view of creation has substantial implications for techniques of order and the status of humans in the cosmos. I argue that the standard view is countered within the theophany and presents a very totally different worldview. The dialogue between these two worldviews ends in two very different perceptions of God. The conventional view typically portrays an all-powerful God to be feared, whereas I argue that an ongoing and incomplete creation leads one to a view of a way more compassionate, even vulnerable God. David Willgren, Lund UniversityFollowing the unrolling of 11QPsa, a lot consideration has been paid to the question of its implications on the method of canonization of the Book of Psalms. Opposing positions have been carved out, mainly stressing both the secondary nature of the scroll, as in comparison with the MT-a hundred and fifty Book of Psalms, or its true canonical standing. Much work has been done to prepare the many psalms manuscripts into some systematic schema, as well as finding out particular synchronic options of 11QPsa, however I imagine that an essential piece of the puzzle has thus far been ignored. Namely, the query of use. As typically when the impression of a guide from the Hebrew Bible is to be evaluated, the sheer variety of manuscripts would play an necessary role, but another facet must also

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