Articles in TynBul 70.2 (Nov. 2019)

p.161
Dodging the Question? The Rhetorical Function of the
מה־זאת עשׂית Formula in the Book of Genesis 
Geoff Harper and Alex C. H. Lee (Sydney Missionary & Bible College)
 
Building on recent research that demonstrates a rhetorical movement in Genesis from fratricide (Cain and Abel) to forgiveness (Joseph and his brothers), this article considers the function of a repeated question utilised throughout the patriarchal narratives. On eight occasions, variations of מַה־זֹּאת עָשִׂיתָ ('What is this you have done?') are used to confront wrongdoers. The typical response is to mitigate culpability; the outcomes are generally negative. However, the final instance of the question in chapter 44 is markedly different. This subversion of expectation works powerfully as a rhetorical tool to instruct readers regarding a right response to the uncovering of sin.
 

p.185
A Theology of Facing Persecution in the Gospel of John
Chee-Chiew Lee (Singapore Bible College)
 
This article examines how John crafts the narratives and discourses to address the issue of fear and secrecy and to guide his audience/readers on how to face persecution. It is proposed that: first, John uses dualistic language with the rhetorical purpose of bringing across ironies, exposing underlying motives of characters, and heightening the impossibility of a middle ground; second, he deliberately portrays a few characters ambiguously to reflect the complexities of life—one cannot and should not easily classify everyone neatly into dualistic categories; and, third, John has a distinctive emphasis on divine providence with regard to facing persecution.
 

p.205
Acts 27–28: The Cerebral Scars of Shipwreck
Luuk van de Weghe (University of Aberdeen)
 
Conclusions drawn from recent studies on memory and trauma shed light on the vividness and immediacy of Acts 27:1–28:15. First, trauma catalyses enduring recollection. Subsequent memories can be visualised as 'cerebral scars' left by first-hand traumatic experiences. Second, shipwreck survival creates a plausible scenario for the formation of such memories. After analysing four possible approaches to Acts 27:1–28:15, this article concludes that the passage captures the cerebral scars of an eyewitness experience and ought to be approached accordingly.
 

p.221
Negotiating Hostility Through Beneficial Deeds
Sean du Toit (Alphacrucis College, New Zealand)
 
In this article we have surveyed the concept of ἀγαθοποιέω. It has been argued that this refers to various kinds of beneficial deeds, either for a community or individuals. At times the purpose of these good works is to neutralise hostility and convert an enemy into a friend. This strategy of benefiting an enemy is seen in both Graeco-Roman, Jewish, and early Christian writings. This provides an important context within which to understand and interpret 1 Peter. Contrary to Williams' proposal, good works are not to be understood as exclusively Jewish and Christian practices that were used to subvert hegemonic power structures within the Graeco-Roman world. Rather, in keeping with the educational concerns of early Christianity, what we see in 1 Peter is an effort to communicate clearly to a Gentile audience using familiar topoi. The purpose of benefitting others, including outsiders, is to provide an opportunity to allay pagan concerns that these Christians were a dangerous community. Peter's strategy is that by demonstrating that Christians were people who benefit others, the hope is that this will both alleviate ignorance and provide an opportunity for ethical witness.
 

p.245
The Role of Semitic Catchwords in Interpreting the Epistle of James
Daniel K. Eng (University of Cambridge)
 
This article examines the arrangement of the Epistle of James in light of Semitic documents that display catchword association. James shows evidence of being a compilation, with adjacent sections frequently connected by a common cognate. After identifying patterns of catchword association in the Hebrew Bible, LXX, and Qumran, the article identifies instances of catchword association in the Epistle of James. Finally, some conclusions are drawn for James, including recommendations about the study of its genre, provenance, structure, and interpretation.
 

p.269
Epistolary Greetings in the Oxyrhynchus Papyri
Peter M. Head (Wycliffe Hall, University of Oxford)
 
This paper examines the function of greetings in the Oxyrhynchus Papyri by focusing on vocabulary, how individuals and groups of people are described, questions relating to format and presentation, differences in format, particularly when greetings are interrupted, and the function of greetings in consolidating and maintaining connections between writers and extended communities. It offers conclusions concerning the placement of greetings, the normal epistolary practice of Graeco-Roman antiquity, and the flexibility in the relationship between the greetings, the situation and main purpose of the letter. Included is a list of the 74 letters studied and the text of their greetings.
 

p.291
Luther, Heidegger, and the Hiddenness of God 
Mark Norman (George Whitefield College, Cape Town)
 
This paper seeks to trace how certain Lutheran themes, particularly the tendency towards fideism evidenced in the Lutheran 'Deus absconditus', were later adopted by Heidegger, and then misappropriated by certain 'post-theological' thinkers of the continental tradition in the late twentieth century. In what follows, the early Luther and his theology of the Cross will be firstly placed into its late medieval nominalist context, after which Heidegger's employment of the Lutheran 'hidden God' in his formulation of the question of 'being' will be discussed. Finally, I will propose that the appreciation of Luther's legacy and his relevance for philosophy lies not in popular 'Heideggerian' revisionist readings of the reformer but, alternatively, through integrating the Deus absconditus theme into the rest of his theological thought, including his historical context.
 

p.317
The Tradition of the Apostles: The Relationship Between Apostolic Authority and the Earliest Tradition of the Church 
Ádám Szabados (Károli Gáspár University, Budapest)
 
I had two questions in mind when I began my research on the relationship between apostolic authority and the earliest tradition of the church: is it historically justified to talk about a normative tradition, and, if yes, how can we demarcate it?
    It was my initial hypothesis that the existence of a normative tradition is both warranted and demarcated by apostolic authority. I also presumed that apostolic authority on the one hand meant an authentic representation and embodiment of the tradition received from Jesus; on the other hand, it meant a legitimacy for authoritatively defining this tradition. If this latter hypothesis is true, apostolic authority was both ministerial authority (submitted to the earliest tradition given by Jesus) and magisterial authority (the only legitimate definition of this tradition) at the same time.
    The goal of my doctoral thesis was to test these hypotheses in order to achieve a deeper understanding of the dynamics between apostolic authority and the earliest tradition of the church.

Articles in TynBul 70.1 (May 2019)

p.1
Sacrifice and Centralisation in the Pentateuch: Is Exodus 20:24-26 Really at Odds with Deuteronomy? 
Benjamin Foreman (IBEX, Israel)
 
Many scholars believe Exodus 20:24-–26 and Deuteronomy 12:1-–28 present contradictory regulations on how and where to sacrifice. Exodus 20:24-–26 seems to imply that sacrificial altars can be built at any location throughout the country, while Deuteronomy appears to prohibit all sacrifice outside of the central place of worship. Scholars have dealt with this discrepancy in various ways. In this paper I show how none of these explanations hold up to closer scrutiny and argue that both texts simply address different types of sacrifices permitted in ancient Israel.
 

p.23
Faith and Narrative: A Two-Level Reading of Belief in the Gospel of John
Christopher Seglenieks (Bible College of South Australia)
 
The question of who truly believes according to John's Gospel can be unclear, complicated by characters who display contradictory evidence, both portrayed positively yet also reflecting imperfections. A solution to the confusion lies in attending to the overt narration of the Gospel, which creates a distinction between events within the story and the presentation to the reader. Positive expressions of faith within the story can be identified as 'acceptable belief', involving commitment to Jesus but with a limited understanding of his identity and mission. Only after the cross is 'genuine belief', (which includes greater under¬standing), possible.
 

p.41
The Pools of Siloam: Biblical and Post-Biblical Traces
Elaine A. Phillips (Gordon College, MA)
 
Scholars celebrated the 2004 discovery of a large first- century pool at the southern end of Jerusalem's City of David. That pool and the related complex of underground conduits are archaeological echoes of biblical texts from both First and Second Temple periods. Potential identifications of and connections among these vital water sources are already evident in language employed in biblical and post-biblical texts, are reflected in centuries of travellers' reports, and appear in nineteenth- and twentieth- century maps. Data from each of these categories contribute to our comprehensive understanding of the water systems that served Jerusalem through the millennia.
 

p.55
Why Derbe? An Unlikely Lycaonian City for Paul's Ministry
Bob Wagner (Tacoma, Washington) and Mark Wilson (Stellenbosch University)
 
This article discusses Paul's visit to Derbe contextually within the first journey as well as his subsequent visits to this minor Lycaonian city. It reviews the difficulty of earlier travellers and scholars such as Davis, Sterrett, and Ramsay to localise the site. The discovery of two inscriptions naming Derbe have more precisely situated the site, yet some ambiguity remains. Paul's projected routes between Lystra and Derbe as presented in maps and atlases are reviewed. The authors' autopsy of this area provides fresh insights into Paul's route between the two cities. The article closes with a suggested reason why Paul visited Derbe on his first journey and thereby founded a community of believers there.
 

p.85
Colossians 1:23: A Case for Translating ἐπιμένετε (Continue) as Imperative, not Indicative
Vicky Balabanski (Flinders University of South Australia)
 
This paper presents a morphological observation about a verbal form in Colossians 1:23 that potentially has several significant implications. The paper is, first, a foray into an important new methodological approach, namely the study of the divisions displayed in the earliest Greek manuscript witnesses. Second, it is an exploration of the meaning of εἴ γε (traditionally translated here as 'provided that' or 'if indeed'), and whether in this context the particle γε modalises εἰ in such a way that the meaning of this composite form is 'if so', or 'this being the case', or 'accordingly', followed by the imperative. Third, the paper argues that interpreting ἐπιμένετε (continue) as imperative, not indicative, is a less problematic way of reading Colossians 1:23, both linguistically and theologically, than the traditional reading.
 

p.95
The Coherence of Penal Substitution: An Edwardsean Defence
Christopher Woznicki (Fuller Theological Seminary)
 
Among recent evaluations of penal substitutionary atonement one significant critique is that given the necessary and sufficient conditions for punishment the doctrine is incoherent. In this essay I defend the coherence of penal substitution by providing an account of Christ's relationship to humanity such that it is conceptually possible to meet the necessary and sufficient conditions for punishment. In order to do this, I turn to Jonathan Edwards's understanding of creation and identity. I show that a view called 'Edwardsean Anti-Criterialism' provides the metaphysics necessary for a coherent account of penal substitution.
 

p.117
Congregational Membership, Church Purity, and Presbyterian and Congregationalist Polemics During the Puritan Revolution 
Youngkwon Chung (Sejong University)
 
During the revolutionary decade of the 1640s, intra-Puritan conflict over ecclesiology, or the theological issue of church government, dominated the ecclesiastical landscape of England. Owing to the leading Puritans' lack of support for complete separatism as an ecclesiological alternative, the conflict pitted mainly the Presbyterians against the Congregationalists. This divergence of opinion over ecclesiastical system of governance has fascinated historians. Yet what this article finds is that, somewhat surprisingly, church purity, which was an issue closely linked to church system of governance and emerged as another highly contested theme vis-à-vis ecclesiology among contemporary polemicists, has not received the attention it deserves. Both Presbyterian and Congregationalist polemicists discoursed at length about the imperative of setting up pure churches, safeguarding the purity of churches from spiritual contamination, and maintaining the religious integrity of both its members and divine ordinances; yet, in many important ways, they differed over the precise means and mechanisms to achieve such a state of purity and integrity for the life of the church. It is hoped that a detailed examination of this theme of church purity as discoursed and debated by the Presbyterians and Congregationalists will add fresh perspectives on earlier works on religious conflict amongst the Puritans as it unfolded over the course of the revolutionary decade of the 1640s as well as the subsequent decade.
 

p.145
Dissertation summary: The Persuasive Intent of the Book of Leviticus 
Katherine M. Smith (Trinity College Bristol)
 
Although Pentateuchal scholarship has tended to approach Leviticus as two corpora in order to explore the historical situation behind each source, recent studies have explored the literary artistry and rhetoric of Leviticus. However, very little argument has been articulated about how Leviticus is rhetoric. To address this lacuna, this thesis demonstrates how a rhetorical strategy shapes Leviticus's arrangement to achieve a particular effect. To this end, this study adopts a four-step rhetorical-critical framework for the overarching argument.
 

p.149
Dissertation summary: The Re-Presentation of David in Psalms 140–143 
Jill Firth (Ridley College Melbourne)
 
It is counterintuitive to find individual laments like Psalms 140–143 near the end of the Psalter, as the arc of the Book of Psalms is often described as from lament to praise and from psalms of the individual to psalms of the community. The placement of these psalms is intriguing, as many commentators see Books IV–V as an 'answer' to the disaster of the fall of Jerusalem and loss of Davidic kingship in Psalm 89, and the last collection of לדוד (ledavid) psalms (Pss 138–145) as an 'answer' to the communal lament of Psalm 137.
 

p.153
Dissertation summary:  Revealing the Name: An Investigation of the Divine Character Through a Conversation Analysis of the Dialogues Between God and Moses in the Book of Exodus 
Mark Arnold (University of Gloucestershire)
 
For much of the last century scholarly discussion of YHWH's statement to Moses אֶהְיֶה אֲשֶׁר אֶהְיֶה has related to matters of etymology, or history of religion, or the precise grammar of the text. However, more recently there has been renewed interest in understanding the statement in its present context as part of the book of Exodus, in particular its role in the call of Moses. In this thesis I seek to deepen our understanding through a close reading of the dialogues between Moses and YHWH.
 

p.156
Dissertation summary: Septuagint Lexicography and Language Change in Greek Judges  
William A. Ross (Fitzwilliam College, Cambridge)
 
The language of the Septuagint has a mixed reputation. Although many explanations could be offered for this state of affairs, at a fundamental level the matter is one of perspective. With such a diverse corpus of texts traditionally falling under the rubric of 'the Septuagint,', scholars understandably differ over which aspects of the data to emphasisze in their analysis as well as the standards with which to carry out that analysis. The prevailing tradition in scholarship typically views the degree of word-for-word correspondence between the Greek and Hebrew texts under analysis as the data fundamental to evaluating the language of the Septuagint. From this perspective, it is the supposed Hebrew or Aramaic Vorlage that provides a default standard of analysis. Other scholars frame the discussion in different terms, however, preferring to address the language of the Septuagint first of all in light of contemporary conventions, such that the Greek linguistic milieu provides both the controlling standards and data for analysis.
 

 

Articles in TynBul 69.2 (Nov 2018)

p.161
'Mosaic Covenant' as a Possible Referent for Νομοσ in Paul 
Matthew B. Leighton (IBSTE, Barcelona)
 
Any serious enquiry into Paul's view of the law must include lexical considerations regarding the meaning of νόμος ('law') itself. A general consensus has emerged that νόμος predominantly refers to Mosaic legislation. A few scholars, however, have suggested that νόμος should sometimes be taken as a synecdoche for the Mosaic covenant administration. This article attempts to substantiate the plausibility of that referent by appealing to precursors for it in the OT and intertestamental literature, examples of a few of Paul's uses of νόμος, and linguistic considerations related to word choice.
 
p.183
Moral Transformation Through Mimesis in the Johannine Tradition
Cor Bennema (Union School of Theology)
 
Johannine ethics is a problematic area for scholarship but recently there has been a breakthrough. In this new era of exploring Johannine ethics, the present study examines the concept of moral transformation through mimesis. The argument is that when people live in God's world, their character and conduct are shaped in accordance with the moral beliefs, values, and norms of the divine reality, and that mimesis proves to be instrumental in this process of moral transformation. The study also explores how Johannine Christians in the late first century could imitate an 'absent' Jesus and what they were seeking to imitate.
 
p.205
'King of Kings' in Other Words: Colossians 1:15a as a Designation of Authority Rather Than Revelation
Christopher S. Northcott (Lincoln Road Bible Chapel, Auckland)
 
Colossians 1:15a is typically understood to designate Jesus as the way in which the otherwise unknowable God can be known by human beings. Support for this conclusion is drawn from Hellenistic Judaism, Greek philosophy, and theology merely inferred from the 'image of God' concept in Genesis 1:26-28. However, a more satisfactory reading of this verse sees in it a presentation of Jesus as Yahweh's representative ruler of the earth. There are several supports for this reading: (1) the explicit development of the 'image of God' concept in Genesis; (2) parallel uses of the 'image of God' concept in ancient Near Eastern and Greco-Roman sources; (3) the modification made to the preposition in Colossians 1:15a; (4) an alternative reading of the word 'invisible'; and (5) the subsequent phrase in Colossians 1:15b, 'firstborn of all creation'. By describing Jesus in such a way, he is presented as the legitimate ruler of the world, potentially in deliberate contrast to the world rulers of that day: the emperors of Rome, who were thus viewed by the merit of their special relationship with their gods.
 
p.225
Hebrews 12:18-24: Apocalyptic Typology or Platonic Dualism?
Gareth Lee Cockerill (Sierra Leone, West Africa)
 
Those who have approached Hebrews either from the point of view of apocalyptic eschatology or from the perspective of neoplatonism have often misinterpreted the two 'mountains' in Hebrews 12:18-24. The first understand these 'mountains' as representing the Old and New Covenants; the second, the earthly and heavenly worlds. This paper argues that the two 'mountains' represent two present possibilities. The first is the present state and future destiny of the disobedient who are excluded from fellowship with God; the second, the present state and future destiny of the faithful who enter into that fellowship.

                This interpretation is substantiated by a careful examination of the text and confirmed by the way this interpretation fits with Hebrews' rhetorical strategy and use of the Old Testament. Crucial to the argument is the total lack of continuity between the two mountains that would be essential to substantiate either of the traditional interpretations.
 
p.241
'Tantum in Domino': Tertullian's Interpretation of 1 Corinthians 7 in His Ad Uxorem
Coleman Ford (Southern Baptist Theological Seminary, Louisville)
 
Tertullian of Carthage (c. AD 155–240) is most remembered for his adherence to the Montanist sect and subsequent moral rigidity. While various opinions exist as to the Montanist influence upon his writings, signs of such adherence are evident from an early period. This is true of his treatise Ad uxorem, written in the early third century. His views of marriage, specifically in light of the Pauline injunctive from 1 Corinthains 7:39, provide readers with an early, and relatively unexplored, perspective on Christian marriage. This essay examines this early treatise from Tertullian, and his interpretation of Paul, in order to better understand the complexities of Tertullian's early view of marriage. Addressing the work of Elizabeth Clark on this topic, this essay presents the tantum in Domino ('only in the Lord') phrase as pivotal for understanding Tertullian's view of marriage (and subsequent remarriage) as a created good.
 
p.259
The Pactum Salutis: A Scriptural Concept or Scholastic Mythology?

Paul R. Williamson (Moore Theological College, Sydney)
 
One of the three foundational covenants Reformed/Covenant theology is built upon is the Pactum Salutis or covenant of redemption. This refers to an intratrinitarian covenantal agreement, purportedly made before the creation of the world, to secure the salvation of God's elect. The theological rationale and exegetical support for such a pre-temporal covenant is set out and examined, and it is argued that there are serious exegetical problems with the alleged biblical foundations for such a theological construct.
 
p.283
Justification by Faith 1517–2017: What Has Changed?
Anthony N. S. Lane (London School of Theology)
 
Justification was a key issue at the Reformation, and Protestants and Catholics have polarised over it. There was a brief moment of agreement at the Regensburg Colloquy in 1541, but this was swept away by the Council of Trent, whose Decree on Justification (1547) took care to demarcate itself from Protestantism. Hans Küng initiated a new approach, seeking points of agreement rather than difference. That approach eventually gave birth to the Joint Declaration on the Doctrine of Justification (1999). This does not pretend that no differences remain but claims that they are acceptable. It is fruitful to consider the differing concerns of each side.

The focus of this paper is what may or may not have changed in Protestant–Catholic relations on justification, not the changing picture of modern biblical studies. In particular, I will not be looking at the New Perspectives (plural) on Paul nor at John Barclay's recent magnum (if not maximum) opus.
 
 
Dissertation Summaries
 
p.305
The Process of Producing the Standard Inscription of Ashurnasirpal II at Nimrud/Kalḫu      

J. Caleb Howard (Johns Hopkins University, Baltimore)
 
In spite of the fact that the Neo-Assyrian royal inscriptions have been known and read for a century and a half, the mechanics of their production are still poorly understood. Studies thus far have relied mainly on references to production in Neo-Assyrian letters and inferences from the final forms of Neo-Assyrian royal inscriptions. Textual variation between manuscripts of the same composition and the formats and execution of the inscriptions are largely untapped sources of information for the mechanics of production.
 
p.309
The Gospel of Matthew in a Sixth-Century Manuscript Family Scribal Habits in the Purple Codices 022, 023 and 042
Elijah Hixson (University of Edinburgh)
 
The past fifty years have seen a number of studies devoted to scribal habits. This line of research begins with E. C. Colwell, who proposed a method to determine scribal habits in the 1960s in order to attempt to quantify the types of claims Westcott and Hort made about what scribes would have been more likely or less likely to do. James R. Royse refined the method in his 1981 dissertation on P⁴⁵, P⁴⁶, P⁴⁷, P⁶⁶, P⁷², and P⁷⁵, finally published in 2008. A number of other studies in scribal habits have appeared along the way, mainly focused on manuscripts dated to the third, fourth, and fifth centuries.
 
p.313
'A Table in the Wilderness?': The Rhetorical Function of Food Language in Psalm 78 
Michelle A. Stinson (Trinity College, Bristol)
 
Across time and cultures, the daily need to eat and drink has ordered and consumed human life. It is not surprising that this preoccupation with food is also reflected in the biblical text. While scholars have shown a far-reaching and protracted interest in food and meals in the New Testament, little attention has been directed to this topic in the Hebrew Bible (HB). Food texts in the Psalter remain largely untouched.
 
p.317
Where Is God in the Megilloth?: A Dialogue on the Ambiguity of Divine Presence and Absence

Brittany N. Melton (University of Cambridge)
 
The Introduction begins with observation of apparent divine absence in each of the Megilloth (Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther) based on the facts that God never appears or speaks in any of these books and that there is a lack of divine mention in two. This theme spurs the question: Where is God in the Megilloth? However, answering this question is complicated by the complexity of conceptualising divine presence and absence in the Hebrew Bible.
 

 

 

---

 

Articles in TynBul 69.2 (Nov 2018)

p.161
'Mosaic Covenant' as a Possible Referent for Νομοσ in Paul 
Matthew B. Leighton (IBSTE, Barcelona)
 
Any serious enquiry into Paul's view of the law must include lexical considerations regarding the meaning of νόμος ('law') itself. A general consensus has emerged that νόμος predominantly refers to Mosaic legislation. A few scholars, however, have suggested that νόμος should sometimes be taken as a synecdoche for the Mosaic covenant administration. This article attempts to substantiate the plausibility of that referent by appealing to precursors for it in the OT and intertestamental literature, examples of a few of Paul's uses of νόμος, and linguistic considerations related to word choice.
 
p.183
Moral Transformation Through Mimesis in the Johannine Tradition
Cor Bennema (Union School of Theology)
 
Johannine ethics is a problematic area for scholarship but recently there has been a breakthrough. In this new era of exploring Johannine ethics, the present study examines the concept of moral transformation through mimesis. The argument is that when people live in God's world, their character and conduct are shaped in accordance with the moral beliefs, values, and norms of the divine reality, and that mimesis proves to be instrumental in this process of moral transformation. The study also explores how Johannine Christians in the late first century could imitate an 'absent' Jesus and what they were seeking to imitate.
 
p.205
'King of Kings' in Other Words: Colossians 1:15a as a Designation of Authority Rather Than Revelation
Christopher S. Northcott (Lincoln Road Bible Chapel, Auckland)
 
Colossians 1:15a is typically understood to designate Jesus as the way in which the otherwise unknowable God can be known by human beings. Support for this conclusion is drawn from Hellenistic Judaism, Greek philosophy, and theology merely inferred from the 'image of God' concept in Genesis 1:26-28. However, a more satisfactory reading of this verse sees in it a presentation of Jesus as Yahweh's representative ruler of the earth. There are several supports for this reading: (1) the explicit development of the 'image of God' concept in Genesis; (2) parallel uses of the 'image of God' concept in ancient Near Eastern and Greco-Roman sources; (3) the modification made to the preposition in Colossians 1:15a; (4) an alternative reading of the word 'invisible'; and (5) the subsequent phrase in Colossians 1:15b, 'firstborn of all creation'. By describing Jesus in such a way, he is presented as the legitimate ruler of the world, potentially in deliberate contrast to the world rulers of that day: the emperors of Rome, who were thus viewed by the merit of their special relationship with their gods.
 
p.225
Hebrews 12:18-24: Apocalyptic Typology or Platonic Dualism?
Gareth Lee Cockerill (Sierra Leone, West Africa)
 
Those who have approached Hebrews either from the point of view of apocalyptic eschatology or from the perspective of neoplatonism have often misinterpreted the two 'mountains' in Hebrews 12:18-24. The first understand these 'mountains' as representing the Old and New Covenants; the second, the earthly and heavenly worlds. This paper argues that the two 'mountains' represent two present possibilities. The first is the present state and future destiny of the disobedient who are excluded from fellowship with God; the second, the present state and future destiny of the faithful who enter into that fellowship.

        This interpretation is substantiated by a careful examination of the text and confirmed by the way this interpretation fits with Hebrews' rhetorical strategy and use of the Old Testament. Crucial to the argument is the total lack of continuity between the two mountains that would be essential to substantiate either of the traditional interpretations.
 
p.241
'Tantum in Domino': Tertullian's Interpretation of 1 Corinthians 7 in His Ad Uxorem
Coleman Ford (Southern Baptist Theological Seminary, Louisville)
 
Tertullian of Carthage (c. AD 155–240) is most remembered for his adherence to the Montanist sect and subsequent moral rigidity. While various opinions exist as to the Montanist influence upon his writings, signs of such adherence are evident from an early period. This is true of his treatise Ad uxorem, written in the early third century. His views of marriage, specifically in light of the Pauline injunctive from 1 Corinthains 7:39, provide readers with an early, and relatively unexplored, perspective on Christian marriage. This essay examines this early treatise from Tertullian, and his interpretation of Paul, in order to better understand the complexities of Tertullian's early view of marriage. Addressing the work of Elizabeth Clark on this topic, this essay presents the tantum in Domino ('only in the Lord') phrase as pivotal for understanding Tertullian's view of marriage (and subsequent remarriage) as a created good.
 
p.259
The Pactum Salutis: A Scriptural Concept or Scholastic Mythology?

Paul R. Williamson (Moore Theological College, Sydney)
 
One of the three foundational covenants Reformed/Covenant theology is built upon is the Pactum Salutis or covenant of redemption. This refers to an intratrinitarian covenantal agreement, purportedly made before the creation of the world, to secure the salvation of God's elect. The theological rationale and exegetical support for such a pre-temporal covenant is set out and examined, and it is argued that there are serious exegetical problems with the alleged biblical foundations for such a theological construct.
 
p.283
Justification by Faith 1517–2017: What Has Changed?
Anthony N. S. Lane (London School of Theology)
 
Justification was a key issue at the Reformation, and Protestants and Catholics have polarised over it. There was a brief moment of agreement at the Regensburg Colloquy in 1541, but this was swept away by the Council of Trent, whose Decree on Justification (1547) took care to demarcate itself from Protestantism. Hans Küng initiated a new approach, seeking points of agreement rather than difference. That approach eventually gave birth to the Joint Declaration on the Doctrine of Justification (1999). This does not pretend that no differences remain but claims that they are acceptable. It is fruitful to consider the differing concerns of each side.

The focus of this paper is what may or may not have changed in Protestant–Catholic relations on justification, not the changing picture of modern biblical studies. In particular, I will not be looking at the New Perspectives (plural) on Paul nor at John Barclay's recent magnum (if not maximum) opus.
 
 
Dissertation Summaries
 
p.305
The Process of Producing the Standard Inscription of Ashurnasirpal II at Nimrud/Kalḫu       

J. Caleb Howard (Johns Hopkins University, Baltimore)
 
In spite of the fact that the Neo-Assyrian royal inscriptions have been known and read for a century and a half, the mechanics of their production are still poorly understood. Studies thus far have relied mainly on references to production in Neo-Assyrian letters and inferences from the final forms of Neo-Assyrian royal inscriptions. Textual variation between manuscripts of the same composition and the formats and execution of the inscriptions are largely untapped sources of information for the mechanics of production.
 
p.309
The Gospel of Matthew in a Sixth-Century Manuscript Family Scribal Habits in the Purple Codices 022, 023 and 042
Elijah Hixson (University of Edinburgh)
 
The past fifty years have seen a number of studies devoted to scribal habits. This line of research begins with E. C. Colwell, who proposed a method to determine scribal habits in the 1960s in order to attempt to quantify the types of claims Westcott and Hort made about what scribes would have been more likely or less likely to do. James R. Royse refined the method in his 1981 dissertation on P⁴⁵, P⁴⁶, P⁴⁷, P⁶⁶, P⁷², and P⁷⁵, finally published in 2008. A number of other studies in scribal habits have appeared along the way, mainly focused on manuscripts dated to the third, fourth, and fifth centuries.
 
p.313
'A Table in the Wilderness?': The Rhetorical Function of Food Language in Psalm 78 
Michelle A. Stinson (Trinity College, Bristol)
 
Across time and cultures, the daily need to eat and drink has ordered and consumed human life. It is not surprising that this preoccupation with food is also reflected in the biblical text. While scholars have shown a far-reaching and protracted interest in food and meals in the New Testament, little attention has been directed to this topic in the Hebrew Bible (HB). Food texts in the Psalter remain largely untouched.
 
p.317
Where Is God in the Megilloth?: A Dialogue on the Ambiguity of Divine Presence and Absence

Brittany N. Melton (University of Cambridge)
 
The Introduction begins with observation of apparent divine absence in each of the Megilloth (Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther) based on the facts that God never appears or speaks in any of these books and that there is a lack of divine mention in two. This theme spurs the question: Where is God in the Megilloth? However, answering this question is complicated by the complexity of conceptualising divine presence and absence in the Hebrew Bible.

 

Articles in TynBul 69.1 (May 2018)

p.1
Covenant, Typology, and the Story of Joseph
Samuel Emadi (Southern Baptist Theological Seminary)
 
Critical scholars traditionally assert that the Joseph story (Genesis 37–50) does not develop any of the covenantal themes prominent in Genesis 1–36. By considering Joseph's relationship to the kingship, seed, land, and blessing promises of the Abrahamic covenant, this article concludes that the Joseph story provides a significant development of the Abrahamic covenant. Joseph is an anticipatory fulfilment of the covenant and thus provides literary and redemptive-historical resolution to the Genesis narrative. Joseph also points forward to a more complete fulfilment of the patriarchal hopes expressed in the Abrahamic covenant. These observations provide evidence from within Genesis itself that the author intends Joseph to be read typologically, anticipating God's eschatological work through the Messiah.
 
p.25
Hosea's Marriage Reconsidered
Robin Routledge (Mattersey Hall College)
 
Whilst there is general agreement that Hosea 1–3 contains prophetic sign-acts, biographical information is sparse, and some argue that it is unwise to try to reconstruct details of Hosea's marriage(s). This article argues from the premise that the historical context of sign-acts, insofar as it may be discerned, is significant for interpretation, and seeks to re-examine proposed historical scenarios and present a partial reconstruction. Issues include the interpretation of ('eshet zenunim), translated 'wife of whoredom', in 1:2, and the identity of the unnamed woman in 3:1. The article concludes that 'eshet zenunim is best understood, proleptically, to relate to Gomer's adultery after her marriage to Hosea, and that 3:1-5 points to the restoration of their earlier relationship. This view best fits the text and the parallel with Israel's spiritual adultery, forgiveness, and restoration by her divine husband.
 
p.43
A Possible Scriptural Precedent for Paul's Teaching on Divorce (and Remarriage?) in 1 Corinthians 7:10-15
Brian Peterson (Lee University)
 
This paper argues that in the same way Jesus' and the Pharisees' positions on divorce were rooted in the Torah, so, too, Paul, a man steeped in the Hebrew Scriptures, may have been influenced by the Torah when formulating his own teaching on a believer's freedom to remarry when abandoned by an unbelieving spouse. Here it is argued that Paul may have drawn upon the marital life of Moses, who appears to have remarried a Cushite woman after being abandoned by his wife Zipporah due to his Abrahamic faith.
 
p.63
'He Shall Be Called a Nazarene': The Non-Citation of Matthew 2:23
Jared M. August (Baptist Bible Seminary)
 
Numerous scholars have sought to identify the OT quotation to which Matthew 2:23 alludes. However, when the grammatical details of each of Matthew's fourteen formula-citations are considered, it is apparent that Matthew did not intend to allude to any specific OT passage in 2:23. On the contrary, Matthew simply sought to develop the general OT expectation that the Messiah would come from humble origins, a reality consistent with Jesus' upbringing in Nazareth. This thesis is demonstrated through an analysis and comparison of the fourteen formula-citations in Matthew's Gospel. It is concluded that the formula-citations can be divided into two groups: (1) those which cite an OT passage (1:22; 2:15, 17; 4:14; 8:17; 12:17; 13:14, 35; 21:4; 27:9) and (2) those which develop an OT theme or expectation (2:23; 5:17; 26:54, 56).
 
p.75
Detaching the Census: An Alternative Reading of Luke 2:1-7
David J. Armitage (Leicester)
 
This paper offers an alternative approach to Luke 2:1-7, assuming for argument's sake that Luke's presumed chronology agreed with modern reconstructions in placing Quirinius' census some years after Herod's death. It is proposed that, on this basis, a coherent reading of the text is feasible in which the reference to Quirinius marks 2:1-5 as a digression, bounded by distinct transition markers, describing events several years after Jesus' birth. This digression, which claims that Joseph and Mary registered in Bethlehem in AD 6, despite having resided in Nazareth for several years, emphasises the family connection to Bethlehem and therefore to David.
 
p.97
Mê ekloumenoi in Galatians 6:9
Aaron Michael Jensen (Wisconsin Lutheran Seminary)
 
The final phrase of Galatians 6:9, mê ekloumenoi, is today almost universally understood as a conditional participle, placing a strong warning on the end of Paul's encouragement to persist in doing good. This article argues on grammatical, contextual, and historical grounds that the participle would be better understood as having a 'manner' shading and as expressing the ceaseless nature of the eschatological harvest as an exhortation to ceaseless service in the present.
 
p.111
Ethics and Imitatio Christi in 1 John: A Jewish Perspective
Mavis M. Leung (Evangel Seminary, Hong Kong)
 
This paper focuses on one of the ethical features of 1 John, namely 'the imitation of Christ'. It argues that this ethical feature is related to the believers' identity and vocation as the people of God. Just as in the OT Israel is obliged to reflect God's nature in everyday life, the believers must take on Jesus' character as their character and follow in his footsteps to surrender one's own life for the benefits of others. The result of this paper indicates that the weight of the Jewish ethical thoughts in the formation of Johannine ethics is more important than often acknowledged.
 
p.133
Construct a Fortress Against the Devil: John Chrysostom's Plea to Build Churches in the Countryside
Michael Strickland (Amridge University)
 
Given Chrysostom's famous concern for the poor, it is perhaps surprising that he made multiple appeals to rich, land-owning Christians to build churches in the countryside. In fact, Chrysostom preferred that the poor be helped by building churches for them rather than giving them gifts directly. However, it is clear that he was less concerned with architecture and aesthetics and more with evangelisation. Chrysostom saw church buildings, with 'full-time' ministers, as a way not only to bless the poor of the countryside, but as a means for Christian instruction. Thus, he appealed to rich Christians by challenging them to build more churches. Rather than building baths, or taverns, or hosting markets, why not build churches to establish an eternal legacy, constructing 'a fortress against the devil, for that is what the church is'?
 
 
Dissertation Summaries
 
p.149
Retribution in the Canonical Psalter 
Steffen G. Jenkins (Union School of Theology)
 
Prayers against enemies have caused concern to readers of the Psalms since earliest times. This dissertation approaches such prayers in their context within the Psalter as a book, paying attention to the shape and structure of the whole Psalter, and asks whether such an approach can shed light on a close reading of prayers for retribution.
 
p.153
Pauline Language and the Pastoral Epistles 
Jermo van Nes (Evangelische Theologische Faculteit)
 
After a short introduction explaining the highly disputed status of the Pastoral Epistles (PE or Pastorals) in New Testament studies, Part I ('The Linguistic Problem of the Pastoral Epistles') serves as a history of research on the so-called linguistic problem of the PE. Tracing its roots, Chapter 1 ('Origins of the Problem: Founding Figures') discusses some of the key figures in the emerging debate over the peculiar language of the PE in relation to the question of their authorship.
 
p.157
Paul's Use of Jewish Traditions
Stefan Bosman (University of Aberdeen)
 
Despite the common practice of appealing to Jewish texts to inform a historic reading of passages in the Pauline Hauptbriefe, close in-depth tradition-historical studies have been limited. Furthermore, even among these tradition-historical studies, one finds a great diversity of approaches. Differences of opinion exist in terms of: (1) whether post-Pauline Jewish texts should even be considered as instructive; (2) what constitutes an entity that may be compared, e.g. mere traditions or initially only whole documents; and (3) when one can speak of a tradition having influenced a particular text.
 

Articles in TynBul 68.2 (Nov. 2017)

p.161
The Challenge of the Canaanites
William Ford (Belfast Bible College)
 
The negative biblical portrayal of the Canaanites appears to contrast sharply with the wider portrayal of YHWH's relationship with humanity and with Israel in particular, raising a challenge for reading these parts of the Bible as Scripture. This article considers this portrayal by drawing together key biblical references to the Canaanites into two sections: Canaanites as a whole, and as individuals. Four potential images are evaluated as possible summaries of the biblical portrayal of the Canaanites: sinners, danger, warning, and challenge, with the last being the most appropriate. The Canaanites' proximity to Israel, both geographic and moral, raises both a negative and positive challenge. Israelites can become Canaanites and vice versa, depending on their response to YHWH.
 
p.185
Form and Experience Dwelling in Unity: A Cognitive Reading of the Metaphors of Psalm 133
Wen-Pin Leow (University of Aberdeen)
 
This article uses the cognitive approach to analyse the metaphors of Psalm 133 while concurrently using a study of the remaining Psalms of Ascents to understand the underlying world-view that Psalm 133's metaphors are based on. Such an approach reveals that the subjects of the metaphors of Psalm 133 are connected at a deeper conceptual level. This conceptual relationship allows the psalmist to both describe the blessings of brotherly unity and to provide a literary parallel of the experience of those blessings through the psalm's form.
 
p.203
Diagnosing Religious Experience in Romans 8
Mark Wreford (University of Nottingham)
 
In this article, I consider Paul's use of adoption language in Romans 8 and argue that religious experience played an important role in its development. By looking closely at what Paul says about adoption and life in the Spirit, I try to identify what kind of experience this language might be articulating. Further, I suggest that it is necessary to consider how biblical scholars can best ensure they take account of religious experience when performing exegesis, offering a heuristic definition of religious experience which moves beyond the language of the NT itself, but is not conceptually anachronistic, to address a lack in the literature.
 
p.223
The Meaning of Cheirographon in Colossians 2:14 Revisited
Kyu Seop Kim (Chongshin University)
 
In this article we explore the uses of cheirographon in ancient papyri and ostraca and conclude that cheirographon does not refer to a debt certificate, contrary to scholars' consensus (except for Peter Arzt-Grabner). Instead, cheirographon was used to express various handwritten declarations including receipts, loans, contracts, and records of oath in ancient Greek papyri. In particular, cheirographon and its cognate words are used in the formula of declaration and with the expression of oath in Colossians 2:14 can be interpreted in this context. Declaration or oath on the observance of religious regulations was significant in ancient paganism and Judaism. Thus, cheirographon tois dogmasin in Colossians 2:14 can be read as the handwritten document which contains the declaration or oath with regard to the observance of religious regulation.
 
p.241
1 Timothy 2:5-6 as a Christological Reworking of the Shema
Martin Feltham (Macquarie University)
 
This article draws upon Richard B. Hays's observations regarding the way in which an 'allusive echo' can signal a broad intertextual interplay with a precursor text. I argue that the affirmation in 1 Timothy 2:5 that 'there is one God' is an 'allusive echo' of the Shema which points the attentive reader to an extended and carefully crafted intertextual interplay with the Shema and its Deuteronomic setting. I trace the way that 1 Timothy 2:5-6 reworks the Shema in the light of the story of Jesus Christ to affect the christologically driven opening up of God's people to all nation.
 
p.261
Reassessing Jude's Use of Enochic Traditions (with Notes on their Later Reception History)
Peter J. Gentry (Southern Baptist Theological Seminary);  Andrew M. Fountain (Toronto)
 
A particular reference in the book of Jude to Enoch is commonly claimed to indicate canonical status for 1 Enoch. The origins and textual transmission of the Enochic traditions are described and reassessed for non-specialists and correlated with claims for inspiration made before, during, and after the period of Second Temple Judaism. The function of Jude's use of Enoch is interpreted within the literary structure of his work and the context of the NT, with implications for the later history of Christianity and Islam
 
p.287
Knowing the Divine and Divine Knowledge in Greco-Roman Religion
Eckhard J. Schnabel (Gordon-Conwell Theological Seminary)
 
In his 2007 Tyndale Biblical Theology lecture, Brian Rosner has shown that the notion of being known by God is an important, albeit neglected, theme in the Old and New Testament. He explored the three relation notions of belonging to God, being loved or chosen by God, and being a child or son of God. After a concise survey of relevant biblical data in the Old and New Testament, he described the value of 'being known by God' in terms of warning, humility, comfort, and security. The following paper explores Greek and Roman religious texts with a view to establishing whether the notion of 'being known by God' surfaces in the context in which the early Christian movement engaged in missionary work, seeking to win polytheists for faith in the one true God and in Jesus Messiah. New Testament scholars do not seem to have explored the subject of the Greek and Roman gods 'knowing' human beings. Similar to Rosner's biblical theological essay, which surveyed texts without in-depth discussion of exegetical details and historical context, the following essay is wide-ranging, considering primary texts written over a large span of time, from Homer's epics (which continued to be read in the first century), the Homeric Hymns, Xenophanes' fragments, Callimachus' Hymn to Demeter, Cleanthes' Hymn to Zeus, Hesiod's Theogony, Cicero's De natura deorum, and Plutarch's religious texts to the Greek Hymns in the Furley/Bremer collection and the Lydian confession inscriptions.
 
 
Dissertation Summaries
 
p.313
Discourse Markers in the Septuagint and Early Koine Greek with Special Reference to the Twelve
Christopher James Fresch (Bible College of South Australia)
 
Discourse markers (e.g. de, alla) comprise a functional category. They narrow or explicate discourse relations, instructing the reader on how to process the discourse and build a mental representation of it. In so doing, they aid the reader in the comprehension task, reducing cognitive effort and facilitating successful communication. Unfortunately, these considerations rarely feature in discussions on Greek discourse markers. Instead, their functions are often conflated with the semantics of their surrounding contexts of use and with the functions of their translational glosses. This often results in less precision in one's comprehension of the flow and structure of the discourse.

 
p.317
A Critical Examination of the Coherence-Based Genealogical Method in the Catholic Epistles
Peter J. Gurry (Phoenix Seminary)
 
The present research provides the first sustained study of the Coherence-Based Genealogical Method (CBGM), a computerised tool developed by Gerd Mink which has become an 'essential tool' to the editors of the most widely used critical editions of the Greek New Testament (NA28/UBS5). Its main use has been on the Editio Critica Maior (ECM) for the Catholic Epistles, which now forms the basis of the NA and UBS editions. The ECM volume on Acts was published in 2017 and plans are underway to apply the CBGM to the entire New Testament. However, because it was designed to address the problems of textual contamination and coincidental agreement, the CBGM has significance far beyond the confines of biblical studies. The overarching purpose of the method is to improve our understanding of the text's history and to help reconstruct the text's starting point, or the 'initial text'. Both of these goals are subjected to close scrutiny in this thesis.
 

Articles in TynBul 68.1 (May. 2017)

p.1
A New Codex from the Scribe behind the Leningrad Codex: L17
Kim Phillips (Tyndale House, Cambridge)

Samuel b. Jacob was the scribe responsible for the production of the so-called Leningrad Codex (Firkowich B19a), currently our earliest complete Masoretic Bible codex. This article demonstrates that another codex from the Firkowich Collection, containing the Former Prophets only, is also the work of Samuel b. Jacob, despite the lack of a colophon to this effect. The argument is based on a combination of eleven textual and para-textual features shared between these two manuscripts, and other manuscripts known to have been produced by the same scribe.

p.31
'We Really Should Stop Translating nir in Kings as "Light" Or "Lamp"': A Response
David B. Schreiner (Wesley Biblical Seminary)

This essay responds to Deuk-il Shin's recently published 'The Translation of the Hebrew Term NI?R: "David's Yoke"?' I contend that Shin's argument does not do enough to counteract Douglas Stuart's call to stop translating nir in Kings as 'light' or 'lamp'. Among other things, Shin does not consider important contributions to the discussion, which therefore renders his argumentation deficient. All things considered, Ehud Ben Zvi's suggestion of territorial dominion is most appropriate.

p.39
'Behold, There Were Twins in Her Womb' (Gen. 25:24-26; 38:27-30): Medical Science and the Twin Births in Genesis
John Makujina (Erskine College, Washington)

Eran Viezel claims that the book of Genesis is ignorant of the fundamentals of childbirth, particularly the presenting foetal member. While the head normally emerges first, Genesis mistakenly thinks that the hands present, as they do in livestock deliveries. Therefore, the veracity of the twin births in Genesis 25:24-26 and 38:27-30, where a hand exits the womb first (Jacob and Zerah), should be rejected. The present article, however, exposes significant inaccuracies and unsupported assumptions on Viezel's part. Moreover, while maintaining that both births are anomalous, this article proposes medically realistic scenarios for the parturitions of the twins in Genesis.

p.59
Grant Slaves Equality: Re-Examining the Translation of Colossians 4:1
Murray Vasser (Asbury Theological Seminary)

This essay offers a fresh challenge to the widely accepted translation of Colossians 4:1. Though isotes normally means 'equality', most scholars insist that in Colossians 4:1 the term must instead mean 'fairness', for the author evidently assumes the continuation of slavery in the Christian community. Thus English versions render the command 'Masters, treat your slaves justly and fairly' (RSV). In support of this translation, scholars routinely cite a handful of texts that are purported to demonstrate that the term isotes could mean 'fairness' instead of 'equality'. In this essay, I challenge such an interpretation of these texts. Furthermore, by demonstrating that a first-century moralist could exhort masters to treat their slaves as equals without thereby recommending the abolition of slavery, I challenge the assertion that the context of Colossians 4:1 requires a meaning of isotes other than the one well attested in the extant Greek literature. I conclude that Colossians 4:1 should be rendered as follows: 'Masters, grant slaves justice and equality.' This conclusion has important implications not only for Bible translators, but also for scholars attempting to reconstruct the situation at Colossae or describe early Christian attitudes towards slavery.

Visit https://www.youtube.com/watch?v=B6gyD0TmMBY for a short introductory video.

p.73
Motif-Semantic Differences in Paul?: A Question to Advocates of the Pastorals' Plural Authorship in Dialogue with Michaela Engelmann
Jermo van Nes (Evangelische Theologische Faculteit, Leuven) and Harro Koning (Ruprecht-Karls-Universität Heidelberg)

New Testament scholarship is witnessing a growing number of studies advocating the plural authorship of the Pastoral Epistles (PE) on the basis of their mutual differences. Among them is the recent study by Michaela Engelmann highlighting 'motif-semantic' differences between the PE in terms of their Christology/soteriology, ecclesiology, heresiology, and image of Paul. While Engelmann and others challenging the common authorship of the PE offer significant contributions to the study of the PE's origins, their overall approach also raises methodological questions. By way of illustration, 1 Thessalonians and Philippians are studied in a way similar to that of Engelmann. Both letters are shown to exhibit a good number of motif-semantic differences, which might bring into question their explanatory power.

p.95
The State and Marriage: Cut the Connection
Daniel Hill (University of Liverpool)

I argue that the connection between the state and the institution of marriage should be cut. More precisely, I argue that the state should not (i) solemnise or purport to solemnise any marriages, (ii) register any marriages and (iii) make any laws, civil or criminal, respecting marriage. I advance several arguments for this thesis, and then respond to many possible objections. I do not argue for any change in any of the typical Western laws respecting sexual intercourse; in particular, I do not argue for any change in the laws regarding rape, the age of consent to intercourse or intercourse with a minor.

p.121
Could Marriage Be Disestablished?
Julian Rivers (University of Bristol Law School)

In this paper, I respond to Dr Daniel Hill's argument that English law should cease to recognise marriage. Rather than focusing on general arguments of political theory for and against such a proposal I consider practical arguments based on the development of the law in response to injustice in family relations. A law of marriage of some sort seems inevitable. This conclusion is reinforced by the arguments of libertarian and feminist writers who seek to 'abolish' marriage. Looked at more closely, they do nothing of the sort; they redefine it. Finally, I discuss the problem of unregistered marriages among British Muslims as an already existing example of marriage without the state. I conclude that law has to respond to existing social forms according to an idea of justice in domestic relations, and for that reason marriage cannot simply be 'disestablished'.


Dissertation Summaries

p.153
Ethics in the Gospel of John: Discipleship as Moral Progress
Sookgoo Shin (University of Cambridge)

This study seeks to challenge the dominant scholarly view of John's ethics as an ineffective and unhelpful companion for moral formation. The Gospel of John has been an unwelcome outsider when it comes to the discussion of ethics since it has been accused of being morally bankrupt, not ethical enough to be included in New Testament ethics, and a puzzling book – indeed, a major challenge – for ethical enquiry. No one has been, however, more sceptical about the value of John's ethics than Wayne Meeks, whose criticisms have contributed significantly to this negative view. In order to demonstrate the inadequacy of such claims, this study aims to identify the undergirding ethical dynamic that shapes John's moral structure by bringing out the implicit ethical elements that are embedded throughout John's narratives, and thus suggests a way to read the whole Gospel ethically and appreciatively of its literary characteristics.


p.157
Studies in P.Beatty III (P47): The Codex, Its Scribe, and Its Text
Peter Malik (University of Cambridge)

The importance of papyri in NT textual criticism, if properly understood, is difficult to overestimate. Despite their state of preservation, they allowed the critics to move beyond the fourth-century 'barrier' of the Constantinian period, in which the earliest 'Great majuscules' were produced. The early papyri thus provided a venue for revisiting previous theories concerning transmission history and even some of the 'canons' of textual criticism. And perhaps of equal significance is the fact that the early papyri have provided the historians with valuable evidence of early Christian material culture and worship. Although to varying degrees this applies to all the papyri from the pre-Constantinian time, it is particularly true of those from Chester Beatty (P45-47) and Bodmer (P66, 72, 75) collections.

Articles in TynBul 67.2 (Nov. 2016)

p.161
Abram as Israel, Israel as Abram: Literary Analogy as Macro-Structural Strategy in the Torah
Seth D. Postell (Israel College of the Bible)

The argument is made that through the use of literary devices, the individual stories of the Abram narrative (Genesis 11–15) were strategically arranged to correspond with Israel's story as told in the Book of Exodus. Although previous commentators have observed some parallels between these two stories, this article asserts that the reach of this literary analogy extends further than a few identifiable similarities, and reveals an overarching compositional strategy. Potential meanings of this analogy vis-à-vis its similarities and differences are explored, and the use of this extended literary analogy is considered as a framework for appreciating the NT's figural interpretation of some Pentateuchal narratives.

p.183
Counting Witnesses for the Angry Jesus in Mark 1:41: Interdependence and Insularity in the Latin Tradition
Peter E. Lorenz (Universität Münster)

A survey of recent literature on the remarkable reading in Mark 1:41, depicting Jesus's anger at a leper who approaches him to be healed ­ supported by just Codex Bezae, a segment of the Old Latin version, and perhaps the Syriac Commentary on the Diatessaron, attributed to Ephrem ­ reveals a tendency to ascribe the acceptance of the alternative reading depicting Jesus's compassion to the overwhelming preponderance of its support. It is clear though that the UBS³ and UBS⁴ committee preferred this reading on the basis of the 'diversity and character' of its evidence. The present article examines the implications of the predominantly Latin support for the reading that depicts Jesus's anger in light of the question of textual diversity, considering palaeographical, codicological, and textual evidence of a northern-Italian provenance for its manuscripts and text forms, while arguing that the insular character of the tradition raises serious doubts regarding the independence of its testimony when it differs distinctively in relation to the Greek tradition.

p.217
The Route of Paul's Second Journey in Asia Minor: In the Steps of Robert Jewett and Beyond
Glen L. Thompson (Asia Lutheran Seminary, Hong Kong) and Mark Wilson (Stellenbosch University)

Robert Jewett, in his 1997 article on Paul's second journey, explored the geographical dimensions of Paul's travel in north-west Asia Minor as described in Acts 16:6-8. His focus was to investigate thoroughly the road 'down to Troas' mentioned in verse 8. This study will not only renew that investigation from Dorylaeum where Jewett began it, but will also look at the earlier stages of the journey that began at Antioch on the Orontes. In so doing, it will examine the textual and material evidence that provides knowledge of the region's road system. Regarding this route, Johnson observes: 'Although endless scholarly discussion has been devoted to determining the precise route Paul took … it is in fact unsolvable.' Despite such a pessimistic perspective, hodological research in north-west Asia Minor in recent decades has provided fresh data to aid in evaluating alternative proposals for Paul's route. To this end, milestones and inscriptions will be noted especially. Relevant finds from archaeological excavations in the area of the journey will also be mentioned. Lastly, we will review publications since 1997 that have interacted with Jewett's important study and then suggest other alternatives to his thesis. The authors wish to thank Professor Jewett for his innovative work on this subject. His model of doing on-site investigation has inspired us to take up this study, which owes much to his pioneering spirit and example.

p.247
Name Giving by Paul and the Destination of Acts
Richard G. Fellows (Vancouver, Canada)

It is proposed that Paul gave new names to the most courageous and prominent founding members of his churches. Crispus, Jason, Lydia, and Titius Justus seem to have received the names Sosthenes, Aristarchus, Euodia, and Stephanas respectively. Epaenetus and Theophilus may also be new names. The names have meanings that reflect leadership roles and a similar cluster of leadership names in Third Corinthians witnesses to the renaming phenomenon. Acts may have been written for the Aegean believers, who already knew that Crispus was Sosthenes and that Jason was Aristarchus.

p.269
Hebrews 1:10-12 and the Renewal of the Cosmos
Philip Church (Laidlaw College, Auckland NZ)

The suggestion that the author of Hebrews is indebted to Philo sometimes leads to the assertion that he has a negative bias against the creation. One text where scholars have detected this bias is Hebrews 1:10-12, quoting Psalm 102:25-27, seemingly to predict the dissolution of the cosmos. The text is part of a Psalm that predicts the restoration of Zion and the gathering of the nations there to worship, and expresses the confidence that the descendants of the servants of Yahweh will live securely in Yahweh's presence. This makes it unlikely that verses 25-26 predict the dissolution of the cosmos, and exegesis of the verses in question indicates not dissolution, but renewal after the destruction resulting from the exile. Attention to the context of the quotation in Hebrews indicates that dissolution there is also unlikely. The text supports the claim that the exalted Son upholds all things (Heb. 1:3) and sits alongside a discussion of the dominion of humanity over the world to come (2:5-9). A more remote co-text refers to the gathering of the nations to Zion (12:22-24), itself a further echo of the Psalm. The Psalm quotation functions to predict not the dissolution, but the renewal of the decaying cosmos.

p.287
The Masora Magna of Two Biblical Fragments from the Cairo Genizah, and the Unusual Practice of the Scribe behind the Leningrad Codex
Kim Phillips (Tyndale House, Cambridge)

As a rule, no two Tiberian Bibles are alike when it comes to their masoretic notes. Indeed, the masora magna notes can be thought of as part of the unique fingerprint of each individual manuscript. Notwithstanding, this study presents the first evidence of two Pentateuch codices containing identical masora magna, and explores how these codices relate to one another. Both these codices were the work of Samuel b. Jacob, the scribe who wrote the Leningrad Codex. Thus this study contributes to our understanding of the scribal habits of this important figure.

Dissertation Summaries

p.309
Death and Divine Judgement in Ecclesiastes
Kumiko Takeuchi (St John's College, Durham)

Ecclesiastes among the OT books is an anomaly, but not without its significance. After all, it has survived inquiries about its questionable content and remains a part of canonical Scripture. The unusual content of Ecclesiastes may be related to certain historical circumstances when it was written. As there is little internal or external evidence, however, it is no easy task to assign the book's date to any particular period. Premised on the current consensus regarding its plausible dating between the 6th and 3rd centuries, albeit mainly based on linguistic evidence, one may well ask: what is the book of Ecclesiastes doing, if it appeared on the cusp of the Persian–Hellenistic transition period, when the traditional idea of theodicy was perhaps becoming a serious issue in Israelite society before full-blown apocalyptic eschatology surfaced? This thesis probes that question.

p.313
Eating and Drinking in the Resurrection Body
F. S. Mulder (Winchester University) 

This thesis tests the claims that a reception history approach within New Testament studies can assist in i) evaluating and judging interpretations; ii) identifying unresolved problems; iii) asking fresh, new, penetrating questions, and ultimately; iv) providing the materials that help us journey on the continuous quest for theological truth. Can a new reception history spanning from the early church until modern times contribute towards better understanding and providing new insights into debates over pluriformity and coherence in relation to the resurrection of Jesus and believers in Paul and the canonical Easter narratives?

p.317
The Christ-Story of Philippians 2:6-11: Narrative Shape and Paraenetic Purpose in Paul's Letter to Philippi
Richard J. Weymouth (PTEE, Amman, Jordan)

This thesis argues the case that Philippians 2:6-11 represents a Pauline prose narrative (and is not a pre-Pauline hymn), which may be called the Christ-story, and should therefore be interpreted as prose narrative in terms of its form, function, and content; and that doing this provides fresh insights into a much studied and debated passage, some of which have hitherto remained unnoticed (or at least unreported), while providing a framework that now allows some previous major contributions to the study of this passage to be brought together in order to form a comprehensive overall interpretation.

Articles in TynBul 67.1 (May 2016)

p.1
An Unpublished Fragment of Deuteronomy: Chester Beatty Papyrus VI, Folio 105, Fragment 2, Recto
An Unpublished Fragment of Deuteronomy: Chester Beatty Papyrus VI, Folio 105, Fragment 2, Recto
Matthew Hamilton (Sydney, Australia)

A previously unpublished transcript and reconstruction of Chester Beatty Papyrus VI folio 105 fragment 2 recto column 1 as Deuteronomy 32:5-11.

p.7
The Translation of the Hebrew Term Nir: 'David's Yoke?'
Deuk-il Shin (Kosin University)

The purpose of this article is to query the viability of Douglas K. Stuart's recent suggestion that the Hebrew form nir 'lamp' should be translated as etymologically related to the Akkadian niru 'yoke, domination' on the basis of Paul D. Hanson's statement. The study is particularly interested in the phrase 'lamp of David'. The author insists that the traditional interpretation of the Hebrew nir as 'lamp' be maintained, thus rejecting the relevance of the Akkadian niru 'yoke'.


p.23
The Curious Incident of the Boys and the Bears: 2 Kings 2 and the Prophetic Authority of Elisha
Brian P. Irwin (Knox College, University of Toronto)

A view of 2 Kings 2 that is commonly encountered regards the cursing of the children of Bethel as a meaningless act that is beneath the dignity of the prophet. This paper argues that the curse uttered by Elisha in 2 Kings 2:24 is a covenant curse based on Leviticus 26:22 and is intended to warn Israel of what lies in store if it disregards the prophetic word. In this it complements the story of the healing of the waters of Jericho (2 Kings 2:19-22) which establishes the corollary principle. The events of 2 Kings 3–8 then illustrate this principle in a variety of contexts both nationally and internationally.  


p.37
Nahum's Prophetic Name
Gregory Cook (West Virginia)

While Nahum commentators correctly acknowledge that the prophet Nahum's name derives from the Hebrew root for 'comfort', they incorrectly interpret the significance of his name for the prophecy. Commentators usually argue that the name does not fit Nahum's violent vision or they state that the name fits precisely, as YHWH's vengeance brings comfort to his afflicted people. This article contends that the first two verses of Nahum allude to Isaiah 1:24, which indicates that YHWH receives comfort by being avenged. Therefore, Nahum's name indicates that the primary purpose of the book is to bring comfort to YHWH, not his adulterous people.


p.41
The Word of God Has Not Failed: God's Faithfulness and Israel's Salvation in Tobit 14:3-7 and Romans 9–11
John K. Goodrich (Moody Bible Institute)

Tobit 14:3-7 and Romans 9–11 share several striking verbal and conceptual parallels that invite detailed comparison. Most notably, both Tobit and Paul (1) deny the failure of God's word (Tob. 14:4a; Rom. 9:6a); (2) proceed to unveil a three-phase redemptive history for Israel (exile => partial restoration => full restoration); and (3) utilise their respective storylines to assure their readers in phase 2 that God will bring phase 3 to completion. These and other parallels show not only that Tobit and Paul share a common eschatological perspective, but that they deploy and develop almost identical thesis statements, thereby further demonstrating the proximity of Paul's discourse to contemporary Jewish modes of thought and argumentation.       

p.63
The Erasure of Distinction: Paul and the Politics of Dishonour
J. R. Harrison (Sydney College of Divinity)

The article investigates the deliberate erasure of inscriptional honours of two individuals in the first century: Augustus's 'friend', the infamous Gaius Cornelius Gallus, and the famous orator of Isthmia, Nikias. The public dishonouring of rivals by their enemies was common in antiquity. The author explores how this phenomenon illuminates Paul's conception of glory in Romans and his attack on boasting in oratorical performance in the Corinthian epistles. Paul sets forth a different understanding of honour based on the shame of the cross, God's election of the socially despised, and the elevation of the dishonoured in the Body of Christ.   

p.87
Spiritual Warfare and the Church's Mission According to Ephesians 6:10-17
Mark D. Owens (Cedarville University)

Ephesians 6:10-17 is typically understood as either a call to engage in spiritual warfare with the 'powers' or as a plea for ethical living. While these two interpretations are not necessarily incorrect, they are likely incomplete. More specifically, they do not account for the author's use of Isaiah in verses 14-15 and 17 and how this text summarises the whole of Ephesians. When one considers these two factors, it becomes reasonable to conclude that this text portrays the church as a community of 'divine-warriors' who continue Christ's mission by extending the new creation inaugurated by His sacrificial death and resurrection.     


p.105
Imitatio Christianorum: The Function of Believers as Examples in Philippians
Paul S. Cable (Wheaton College, Illinois)

In Philippians, Paul has pastoral, paraenetic aims: the Philippians are to adopt a Christian phronesis – a way of thought and life determined by their relationship to the crucified, humiliated, and risen Christ consisting specifically, in Philippians, of (1) an others-focused mindset; and (2) an attendant boldness and willingness to accept suffering and the burdens of others on behalf of the progress of the gospel. These paraenetic emphases are then embodied and illustrated by multiple examples: Christ is the ultimate exemplar and the source of the content of the exhortation. Paul himself is also one who embodies these qualities, though imperfectly. Timothy especially exemplifies others-focus, and Epaphroditus the willingness to suffer in the service of Christ. Euodia and Syntyche, finally, serve Christ boldly but lack the others-focus and unity that Paul exhorts. We conclude, then, that Paul understands the provision of such Christ-like examples and the imitation of those examples by those in Christ within Christian communities to be an important means by which the community progresses in holiness, that is, to be increasingly conformed to Christ.



p.127
Better Than the Blood of Abel?: Some Remarks on Abel in Hebrews 12:24
Kyu Seop Kim (Daeshin University and Chongshin University)

The sudden mention of Abel in Hebrews 12:24 has elicited a multiplicity of interpretations, but despite its significance, the meaning of 'Abel'  has not attracted the careful attention that it deserves. This study argues that 'Abel' in Hebrews 12:24 refers to Abel as an example who speaks to us through his right observation of the cult. Accordingly, Hebrews 12:24b means that Christ's cult is superior to the Jewish ritual. This interpretation fits exactly with the adjacent context contrasting Sinai and Zion symbols.


p.137
The Translation of Ho Proagoon in 2 John 9
Terry Griffith (Spurgeon's College, London)

A little known Old Latin variant of 2 John 9 ('qui recedit' for ho proagoon) provides an interpretive clue that has been overlooked in the translation and exegesis of this verse. After a survey of modern translations (which tend to over-interpret this verb) and a look at ancient variants, new lexical evidence is adduced to show how ho proagoon functions in the Elder's statement. Finally, a more neutral translation is offered: 'Anyone who goes forth [or leaves] and who does not remain in the teaching of the Messiah does not possess God.'



p.145
Ancient Rome's Daily News Publication with Some Likely Implications for Early Christian Studies
Brian J. Wright (Ridley College, Melbourne)

A detailed study on ancient Rome's daily news publication is currently absent in early Christian studies. This article seeks to begin filling this lacuna by surveying the history of this Roman news bulletin and highlighting the sorts of data that must be taken into account in order to determine the publication's subject matter, scope of distribution, and possible relevance for early Christian studies.

Articles in TynBul 66.1 (November 2015)

p.161
Did Paul Invent Justification by Faith?
Hanna Stettler (Tübingen University)

Many researchers consider Paul’s doctrine of justification a unique teaching, which he developed comparatively late, in his debate with judaising opponents of his Gentile mission. This article seeks to show that justification by faith without works can already be found in Paul’s early writings and that Paul is by no means the first to teach it. Jesus, in his parable of the Pharisee and the tax collector found in Luke 18:9-14, taught it long before Paul, albeit in the shape of a story. The sentences Paul quotes in Galatians 2:16 and Romans 3:28 are not random remarks, but carefully phrased slogans which were handed down to Paul by those who were Christians before him. These sentences show an amazing verbal and conceptual congruity with the parable in Luke 18 and may well have been formulated on the basis of that parable. This seems all the more likely if we take into account that the parable was originally formulated in Aramaic and has a strong claim to authenticity.

p.197
What about the Gibeonites?
William Ford (Belfast Bible College)
This article considers the story of the Gibeonites in Joshua 9–10 in the context of modern theological questions about the conquest of Canaan. It looks at the portrayal and perspectives of the four main groups in the story (kings, Gibeonites, Israel, and Yhwh) and argues that reading Joshua 9 and 10 together shows that the Gibeonites were exempted from ḥerem (destruction) because of their response to Yhwh and Israel. Combined with the story of Rahab, this story suggests that the Canaanites as a whole are not doomed to destruction, but that their response to Yhwh makes a difference.

p.217
The Rubrication of the Psalms in Codex Sinaiticus
Mark Randall James (University of Virginia)

This article examines the use of red ink (‘rubrication’) in the Psalms of Codex Sinaiticus. Building on Dirk Jongkind’s important study, Scribal Habits of Codex Sinaiticus, I offer an overview of the ancient practice of rubrication, a careful description of the scribal habits displayed in the rubrication in the Psalms of Sinaiticus, and a catalogue of probable scribal errors that occur in the rubrication. I offer three corrections or additions to Jongkind’s study: 1) scribe D’s omission of ΕΙΣ TO ΤΕΛΟΣ in the title of Psalm 87 was probably not a copying error, despite being a singular reading; 2) scribe A squeezed three lines of the text of the title to Psalm 100 into two because he forgot that he had left himself a third line at the bottom of the previous column; and 3) the ΔΙΑΨΑΛΜΑ at Psalm 139:9 was probably omitted by scribe A and added by a later hand, perhaps scribe D. This implies that A’s rubrication was checked and corrected.

p.231
Interpreting Scripture with Satan?: The Devil’s Use of Scripture in Luke’s Temptation Narrative
David B. Sloan (Trinity Evangelical Divinity School)

This article considers Luke’s evaluation of the devil’s interpretation of Psalm 91 in Luke 4:9-11 and offers four lessons regarding Biblical interpretation that can be drawn out of the text: 1) context is key; 2) the dawn of the messianic era enables a greater experience of the Scriptures than was previously the case; 3) the promises of Scripture should not be taken to mean that every experience on earth will match the promise made; and 4) if we use the locutionary meaning of Scripture to produce perlocutionary acts that oppose the intended perlocution of the text, we misuse the text.

p.251
Does Πίστις Mean ‘Faith(Fulness)’ in Paul?
Kevin W. McFadden (Cairn University)

This article argues that ‘faith’ and ‘faithfulness’ are two distinct meanings of πίστις in Paul. Many Pauline scholars write as if πίστις means ‘faith’ and ‘faithfulness’ at the same time, using glosses like ‘faith(fulness)’ and ‘faith/faithfulness’. But I argue that a distinction between the active meaning of πίστις (faith) and its passive meaning (faithfulness) is evident in Paul. The main pieces of evidence supporting this distinction are contexts in which Paul uses πίστις interchangeably or in parallel with the verb πιστεύω and contexts in which Paul uses πίστις with an object of faith indicated by a prepositional phrase. I conclude that Pauline scholars should not use the gloss ‘faith(fulness)’ for the word πίστις.

p.271
Infant Baptism in the First-Century Presupposition Pool
Steven A. Nicoletti (Faith Presbyterian Church, Tacoma, WA)

The debate over infant baptism in the apostolic church was classically captured in the exchanges between Joachim Jeremias and Kurt Aland. Most debates have focussed on ‘reading between the lines’ of first-century Christian texts, and have yielded little resolution of the New Testament’s silence. Such studies often fail to address the significance of the silence itself, within its original context. In this paper I examine the practices of first-century Judaism and Graeco-Roman religions regarding infant initiation and participation in their parents’ religion, including the Graeco-Roman practice of the dies lustricus and the involvement of children in Graeco-Roman worship. Using Theo Vennemann’s concept of presupposition pools, I will ask how the early church’s silence should be interpreted in light of the original audiences’ presuppositions. I will argue that since the New Testament and other surviving works of the early church do not address their audiences’ presupposition that their infants would be initiated into their religion, it indicates that they shared rather than challenged this widely held assumption. The New Testament’s silence is therefore best interpreted as indicating the practice of infant baptism.

p.293
Triune Beauty and the Ugly Cross: Towards a Theological Aesthetic
John-Mark Hart (Christ Community Church, Oklahoma City)

God’s triune beauty is most fully revealed in the ugly spectacle of the cross, and the close connection between the concepts of beauty and glory in scripture reveals how a cruciform theological aesthetic can illuminate our understanding of God, humanity, and salvation. Moreover, Christian discipleship calls for counter-cultural ways of seeing beauty and being beautiful in the midst of a broken world. This cruciform aesthetic also informs the limited but powerful role that the arts may play in the human vocation to behold, delight in, and reflect the beauty of God by the power of the Spirit.

Dissertation Summaries: 

p.313
Covenant Continuity and Fidelity: Inner-Biblical Allusion and Exegesis in Malachi
Jonathan Gibson (Girton College, University of Cambridge)

This thesis investigates how Malachi’s inner-biblical interpretation of ear¬lier source texts in the Hebrew Bible informs and shapes his central theme of covenant. While scholars generally acknowledge the im¬portance of covenant in Malachi, to date, only a few studies have been de¬voted to this theme in the book. This study seeks to redress the im¬balance in Malachian scholarship, by contributing a comprehensive ana¬lysis of covenant throughout the prophetic oracle. The core of Ma¬lachi’s covenantal imagination is shaped by his reflection on an authoritative collection of texts. The mention of people, nations and places, Deuteronomic terminology, and rare words and unique word/ root combinations exclusive to Malachi and only a few other texts encourages the book to be read in the context of received biblical texts. 

p.317
Private Confession of Sin in the Theology of Dietrich Bonhoeffer
Nicola Wilkes (Hughes Hall, University of Cambridge)
In the thesis I argue that private confession of sin plays a significant role in Bonhoeffer’s theology from his earliest writings onwards and that it is the vehicle through which he envisages the reinvigoration of the church. On Bonhoeffer’s account, private confession of sin is a moment of concrete encounter with the present Christ in which the one who confesses comes out of self and into Christ and thereby into the church-community; namely, into Christ existing as church-community. In so doing the confessant displaces self as the pseudo-creator, and stands before Christ in order both to speak out truth and to hear truth; that is, she comes out of self in order to be addressed by Christ.