The latest issue of the Journal of the Evangelical Theological Society arrived in yesterday’s mail and includes the following: Paul House, “Investing in the Ruins: Jeremiah and Theological Vocation” Daniel Block, “‘What Do These Stones Mean?’: The Riddle of Deuteronomy 27″ Paul Tanner, “The Cost of Discipleship: Losing One’s Life for Jesus’ Sake” Greg Rhodea, “Did Matthew … Continue reading
Steven Runge has the latest article in Biblical and Ancient Greek Linguistics: “Relative Saliency and Information Structure in Mark’s Parable of the Sower.” According to the abstract: This study applies the cognitive model of Chafe and Givón, and the information-structure model of Lambrecht as applied by Levinsohn and Runge to the Markan explanation of the … Continue reading
The next issue of the Biblical Theology Bulletin includes: David M. Bossman, “The Ebb and Flow of Biblical Interpretation” Joel Edmund Anderson, “Jonah in Mark and Matthew: Creation, Covenant, Christ, and the Kingdom of God” Peter Admirand, “Millstones, Stumbling Blocks, and Dog Scraps: Children in the Gospels” Zeba A. Crook, “Memory and the Historical Jesus” John W. … Continue reading
The story of Jesus’ raising Jairus’s daughter appears in all three synoptics (Matt 9:18–19, 23–26; Mark 5:21–24, 35–43; Luke 8:41–42, 49–56), but only Mark and Luke report a closing admonition about the event’s further dissemination (Mark 5:43; Luke 8:56). In Luke 8:56, Jesus instruction focuses on the fact that the witnesses, perhaps especially the parents, should not … Continue reading
In Num 12:1, Miriam and Aaron confront Moses because of his marriage to a Cushite woman, and in so doing, they attempt to claim equal prophetic status with Moses (Num 12:2a). Apparently, on this occasion, Moses’ meekness constrains him from responding (Num 12:3; cf. Rom 12:19; 1 Clem. 17 [ANF 9:234]; Socrates, Hist. eccl., 7.42 [NPNF2 … Continue reading
Mark 15:21 describes Simon of Cyrene as having been “pressed into service” (ἀγγαρεύουσιν . . . Σίμωνα Κυρηναῖον) to carry Jesus’ cross, and Matt 27:32 uses the same language (ἄνθρωπον Κυρηναῖον ὀνόματι Σίμωνα . . . ἠγγάρευσαν). Only Matthew’s narrative, however, has Jesus previously instructing his disciples, saying, ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο … Continue reading
In his Dialog with Trypho, 86, Justin Martyr suggests that οἱ βασελεῖς πάντες καὶ οἱ χριστοὶ ἀπὸ τούτου μετέσχον καὶ βασιλεῖς καλεῖσθαι καὶ χριστοί (all the kings and messiahs had, by this one [= Messiah Jesus], a share in being called both kings and messiahs [i.e., anointed ones]). Yet, Matt 26:6–13 (cf. Mark 14:3–9; Lk 7:37–39; John … Continue reading
The interchange in Matt 18:21–22 looks back to Jesus’ immediately preceding comments on handling a community member (ἀδελφός) who sins (Matt 18:15–20; Chrysostom, Hom. Matt., 61.1 [NPNF1 10:357]; cf. Matt 18:21; 19:1). Read within this context, Peter’s question ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; (Matt 18:21a; How many times* shall my brother sin against … Continue reading
Matthew 14:22–33 narrates Jesus’ walking on water. Yet, unlike the parallel accounts in Mark 6:45–52; John 6:15–21, Matt 14:33 reports that the disciples’ conclusion, at the end of this episode, was ἀληθῶς θεοῦ υἱὸς εἶ (truly, you are the son of God). Apparently thinking along the lines similar to Heb 3:5–6, Archelaus, Disputation with Manes, 44 (ANF 6:220), … Continue reading
Zondervan has recently added the following volumes to the Zondervan Exegetical Commentary on the New Testament series: Grant Osborne, Matthew; Thomas Schreiner, Galatians; and Chilton Arnold, Ephesians. According to Zondervan, Written by notable evangelical scholars, each volume in the Zondervan Exegetical Commentary on the New Testament series treats the literary context and structure of the … Continue reading