In its first 2017 issue (currently behind the society membership paywall), the Journal of the Evangelical Theological Society has a version of Daniel Wallace’s presidential address from the 2016 annual Evangelical Theological Society meeting: “Medieval Manuscripts and Modern Evangelicals: Lessons from the Past, Guidance for the Future” (5–34). Per the abstract, the essay focuses on
paratextual and codicological material in medieval Greek NT manuscripts … that have been largely neglected by evangelicals. Five such features are touched on in this article: (1) the growing canon consciousness and emergence of the codex and their interrelationship; (2) subscriptions (scribal notes at the end of NT books, often reflecting very early traditions) and colophons (blessing, supplication, or mild complaint by a scribe at the end of his codex); (3) the significant but essentially ignored role of female scribes through the centuries; (4) the part that paratextual features in these MSS played in helping scribes to memorize scripture; and (5) the visual priority given to Scripture over tradition in MSS with commentaries.
The article has a substantial and interesting discussion of each of these points, as well as some helpful additional discussion and bibliography in several of the footnotes.
Two latest posts on the Tyndale New Testament blog contain some interesting further comments about the edition and its preparation.
The edition was based on Tregelles’s text because
by starting from Tregelles we go back beyond Westcott-Hort and their influential and lucid textual theories, but not as far back as the Textus Receptus. We could have opted for the text of Lachmann too, but I think that Tregelles is more explicit, and certainly more accessible, in justifying his methodology and theoretical approach. Another reason is that Tregelles is the most recent critical text that was not included in the triad of texts used to create Nestle’s first edition (Westcott-Hort; Tischendorf 8th; Weymouth [in itself the result of a comparison of editions]) or fourth (Weymouth replaced with Weiss).
The next entry discusses text(s) and the relationships among works, editions, and manuscripts. The post comments, in part,
Most people who think for a moment about the text and the various forms in which it appears, solve the question the same way as Plato did. Different manuscripts with their slightly different wording, and even different translations of the text in a wild variety of languages, all constitute different instances of the same text.
This same dynamic often functions unconsciously too when congregants in a church setting might “open their Bibles,” agree that they are all looking at “the Bible,” and yet have different versions like the ESV, NIV, or NRSV of the “same text” among them.
For these posts’ full comments, see The First Step: Digitising Tregelles and The Text of the New Testament, of an Edition, and of a Manuscript on the TNT blog.
Geoffrey Smith has made available offprints of new transcriptions for 5258 (132), containing fragments of Eph 3:21–4:2, and 5259 (133), containing fragments of 1 Tim 3:13–4:8. Dated to the third century, 5259 (133) is the earliest published witness to 1 Timothy.
HT: Andreas Köstenberger, Brice Jones, Rick Brannan
Larry Hurtado has recently uploaded the published version of his inaugural lecture, “New Testament Studies at the Turn of the Millennium: Questions for the Discipline.” For the lecture file, see his “Selected Published Essays etc.” page.
Some time ago, Larry Hurtado posted some thoughts about how Jesus is characterized as ἐκ δεξιῶν or ἐν δεξιᾷ. Recently, he’s followed up with “another possible factor” for how the language coalesces and a “bonus” post on the importance of being data-driven in developing hypotheses about such phenomena.
On 30 June–1 July, Tyndale House is set to host a workshop on Greek prepositions that focuses on cognitive linguistics, lexicography, and theology. Registration opens 1 March.
For further discussion and background, see Septuaginta &c.
Access to the Journal of the Jesus Movement in its Jewish Setting is open and available online. JJMJS is:
a peer-reviewed academic open access journal, published electronically (immediate free online availability) in co-operation with Eisenbrauns, with support of McMaster University and Caspari Center….
The journal aims, uniquely, to advance scholarship on this crucial period in the early history of the Jewish and Christian traditions when they developed into what is today known as two world religions, mutually shaping one another as they did so. JJMJS publishes high-quality research on any topic that directly addresses or has implications for the understanding of the inter-relationship and interaction between the Jesus movement and other forms of Judaism, as well as for the processes that led to the formation of Judaism and Christianity as two related but independent religions.
The primary fields of study are: Christian Origins, New Testament studies, Early Jewish Studies (including Philo and Josephus), the Dead Sea Scrolls, Apocrypha and Pseudepigrapha, Rabbinic Studies, Patristics, History of Ancient Christianity, Reception History, and Archaeology. Methodological diversity and innovation is encouraged.
All seven volume’s of Niese’s edition of Josephus’s works are available online. Most are available on Internet Archive in both black-and-white and full color. But, for volumes 2 and 5, one has to go to the black-and-white text only scans on Google Books:
Several of the Loeb series volumes are aggregated on Loebolus:
The Internet Archive has several editions of Liddell-Scott lexica and related texts. Among these are the 8th edition (1897) in color and black-and-white.
For previous LSJ sightings online, see LSJ Online and Donnerstag Digest (March 3, 2011).
Today, Logos Bible Software has Louis Berkhof’s Introduction to the New Testament for free.