For various modern critical methods of studying the formation of the Old Testament, see the �Old Testament Series� of Guides to Biblical Scholarship: Norman C. Habel, Literary Criticism of the Old Testament, Gene M. Tucker, Form Criticism of the Old Testament, and Walter E. Rast, Tradition History and the Old Testament (1971 - 72). Among general introductions, the most exhaustive is Otto Eissfeldt (op. cit.), based mainly on literary criticism. The other methods are reflected to a somewhat greater extent in Aage Bentzen, Introduction to the Old Testament, 3rd ed. (1957); and in the briefer, less original but very readable work of Artur Weiser, Einleitung in das Alte Testament, 4th ed. (1957; Eng. trans., The Old Testament: Its Formation and Development, 1961). For pioneering research in tradition analysis of the Pentateuch and the Former Prophets, see Martin Noth, �berlieferungsgeschichte des Pentateuch, 3rd ed. (1966; Eng. trans., A History of Pentateuchal Traditions, 1972), and �berlieferungsgeschichtliche Studien (1957); the latter deals with what its author calls �The Deuteronomic History,� an envisioned work containing the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. The contribution of form criticism to the understanding of the history of the Book of Psalms may best be approached through Hermann Gunkel, The Psalms: A Form-Critical Introduction (1967), a translation of his article in Die Religion in Geschichte und Gegenwart (2nd ed.) summarizing his seminal work in Die Psalmen (1926) and Einleitung in die Psalmen (1928). Elmer A. Leslie, The Psalms, Translated and Interpreted in the Light of Hebrew Life and Worship (1949), is heavily dependent on Gunkel and illustrates his use of form criticism. The celebrated work of Sigmund Mowinckel on the Psalter, culminating in his masterful Offersang ob Sangoffer (1951; Eng. trans., The Psalms in Israel's Worship, 2 vol., 1962), combines the methods of Gunkel with those of the comparative historian of religion and locates the setting for the production of most of the psalms in the cult of the Solomonic temple. The application of the newer methods to the study of the Latter Prophets is evident in the essays in Harold H. Rowley (ed.), Studies in Old Testament Prophecy (1950). The new approaches were deeply under the impact of Henrik S. Nyberg, Studien zum Hoseabuche (1935). Other books that amplify the implications of his assumptions include: Johannes Lindblom, Prophecy in Ancient Israel (1962); Curt Kuhl, Israels Propheten (1956; Eng. trans., The Prophets of Israel, 1960); and Sigmund Mowinckel, Prophecy and Tradition: The Prophetic Books in the Light of the Study of the Growth and History of the Tradition (1946). Abraham J. Heschel, The Prophets (1962), though of independent origin, nevertheless belongs with those new interpretations of the prophetic materials. An old classic in a new edition, Oliver S. Rankin, Israel's Wisdom Literature: Its Bearing on Theology and the History of Religion (1936, reprinted 1969), presents Israel's wisdom literature in relation both to its extra-Israelite cultural connections and to the rest of Israel's heritage in the Old Testament. Two new approaches to the legacy of wisdom literature, one through literary form and the other through theology, are presented, respectively, in R.B.Y. Scott, The Way of Wisdom in the Old Testament (1971); and Gerhard von Rad, Weisheit in Israel (1970). See also Northrop Frye, The Great Code: The Bible and Literature (1982), and Elsa Tamez, Bible of the Oppressed (1982), an interpretation from a Latin, female theologian's perspective.