Acts

Pasi Hyytiäinen discusses the “Evolving Gamaliel Tradition in Codex Bezae Cantabrigiensis, Acts 5:38–39.”

Daily Gleanings about Brandon Crowe’s forthcoming “Hope of Israel: The Resurrection of Christ in the Acts of the Apostles.”

Daily Gleanings with Craig Keener on Acts and Romans from the 2019 Stone-Campbell Journal conference.

Gleanings from the 2019 Stone-Campbell Journal Conference. Topics include New Testament studies, archaeology, Acts, 1 Corinthians, and Christian education.

Holger Strutwolf has made the Editio Critica Maior for Acts freely available online.

In JGRChJ, Zachary Dawson discusses “The Books of Acts and Jubilees in Dialogue: A Literary-Intertextual Analysis of the Noahide Laws in Acts 15 and 21.”

The newest volume of TC has been released, containing eight book reviews and the following articles:

• Gregory R. Lanier, “A Case for the Assimilation of Matthew 21:44 to the Lukan “Crushing Stone” (20:18), with Special Reference to 104”
• Aron Pinker, “A New Attempt to Interpret Job 30:24”
• Georg Gäbel, The Import of the Versions for the History of the Greek Text: Some Observations from the ECM of Acts
• Katie Marcar, “The Quotations of Isaiah in 1 Peter: A Text-Critical Analysis”

HT: New Articles and Reviews in the TC Journal — Evangelical Textual Criticism

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The latest issue of New Testament Studies includes:

• Joel Marcus, “Passover and Last Supper Revisited”
• Klaus B. Haacker, “Der Geist und das Reich im Lukanischen Werk: Konkurrenz oder Konvergenz zwischen Pneumatologie und Eschatologie?”
• Anthony Le Donne, “The Improper Temple Offering of Ananias and Sapphira”
• Richard Last, “The Election of Officers in the Corinthian Christ-Group”
• Joel R. White, “‘Peace and Security’ (1 Thessalonians 5.3): Is It Really a Roman Slogan?”
• Thomas R. Blanton, “The Benefactor’s Account-book: The Rhetoric of Gift Reciprocation according to Seneca and Paul”
• David J. Downs, “Justification, Good Works, and Creation in Clement of Rome’s Appropriation of Romans 5–6”
• James A. Kelhoffer, “Reciprocity as Salvation: Christ as Salvific Patron and the Corresponding ‘Payback’ Expected of Christ’s Earthly Clients according to the Second Letter of Clement”
• Benjamin R. Wilson, “Taking up and Raising, Fixing and Loosing: A Chiastic Wordplay in Acts 2.23b–24”

The latest issue of Currents in Biblical Research includes the following:

• Serge Frolov, “Sleeping with the Enemy: Recent Scholarship on Sexuality in the Book of Judges”
• Jason Hood and Matthew Emerson, “Summaries of Israel’s Story: Reviewing a Compositional Category”
• Coleman Baker, “Peter and Paul in Acts and the Construction of Early Christian Identity: A Review of Historical and Literary Approaches”
• Bruce Worthington, “Alternative Perspectives beyond the Perspectives: A Summary of Pauline Studies that has Nothing to Do with Piper or Wright”
• F. S. Naiden, “Recent Study of Greek Religion in the Archaic through Hellenistic Periods”

Zondervan has kindly made available a PDF containing Eckhard Schnabel’s treatment of Acts 25:1–26:32 in his Zondervan Exegetical Commentary on the New Testament volume (HT: Jesse Hillman).

On the web:

• Mark Hoffman notes that Google Maps’ street view now includes several additional locations of significance around Israel.
• Charles Jones identifies several publicly accessible dissertations from the University of Pennsylvania.
• Dirk Jongkind reflects on Acts 17:3 in connection with the two latest Nestle-Aland texts.

In addition to John Barclay’s tribute to Friedrich Avemarie, the latest issue of New Testament Studies includes:

• Kelly R. Iverson, “Incongruity, Humor, and Mark: Performance and the Use of Laughter in the Second Gospel (Mark 8.14–21)”
• Izaak J. de Hulster, “The Two Angels in John 20.12: An Egyptian Icon of Resurrection”
• Isaac W. Oliver, “Simon Peter Meets Simon the Tanner: The Ritual Insignificance of Tanning in Ancient Judaism”
• Andrzej Gieniusz, “‘Debtors to the Spirit’ in Romans 8.12?: Reasons for the Silence”
• L. L. Welborn, “‘That There May Be Equality’: The Contexts and Consequences of a Pauline Ideal”
• Sigurd Grindheim, “Not Salvation History, but Salvation Territory: The Main Subject Matter of Galatians”
• Andreas Dettwiler, “La lettre aux Colossiens: une théologie de la mémoire”
• Régis Burnet, “Pour une Wirkungsgeschichtedes lieux: l’exemple d’Haceldama”
• Gyula Vattamány, “Kann das Salz verderben? Philologische Erwägungen zum Salz-Gleichnis Jesu”

The latest reviews from the Review of Biblical Literature include:

New Testament and Cognate Studies

• Jo-Ann A. Brant, John, reviewed by Matthew Gordley
• Bart B. Bruehler, A Public and Political Christ: The Social-Spatial Characteristics of Luke 18:35–19:43 and the Gospel as a Whole in Its Ancient Context, reviewed by John Cowan
• Jaime Clark-Soles, Engaging the Word: The New Testament and the Christian Believer, reviewed by Ronald Witherup
• Gerald J. Donker, The Text of the Apostolos in Athanasius of Alexandria, reviewed by Justin A. Mihoc
• Craig A. Evans, Jesus and His World: The Archaeological Evidence, reviewed by Panayotis Coutsoumpos
• Charles W. Hedrick, Unlocking the Secrets of the Gospel according to Thomas: A Radical Faith for a New Age, reviewed by William Arnal
• Josep Rius-Camps and Jenny Read-Heimerdinger, The Message of Acts in Codex Bezae: A Comparison with the Alexandrian Tradition, Volume 4: Acts 18.24–28.31: Rome, reviewed by Vaughn CroweTipton
• Christopher D. Stanley, ed., The Colonized Apostle: Paul in Postcolonial Eyes, reviewed by Steed Davidson

Second Temple Judaism

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The Journal of the Evangelical Theological Society 55, no. 3 includes several articles of interest.

In Acts 13:16–41, Paul addresses the Pisidian synagogue. In this discourse’s context, Paul asserts “we preach to you the good news concerning the promise that had come to the fathers—that this promise God has fulfilled for us their children by raising Jesus” ( Acts 13:32–33; ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην, ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις [αὐτῶν] ἡμῖν ἀναστήσας Ἰησοῦν). From here, the following quotation of Ps 2:7 confirms Jesus’ resurrection by Yahweh’s hand (cf. Acts 13:37). 1 This resurrection in incorruption situates Jesus as the means by which the ancestral promise becomes actualized ( Acts 13:34–37) because it situates him as the recipient and mediator of the things vouchsafed to David ( Acts 13:34)—namely, an everlasting covenant in which the wandering return and receive forgiveness from Yahweh ( Isa 55; cf. Deut 30). 2

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The latest issue of the Biblical Theology Bulletin includes: Article

• Callia Rulmu, “Stumbling Words for a Determined Young Lady: Notes on Ruth 2:7b”
• David H. Wenkel, “When the Apostles Became Kings: Ruling and Judging the Twelve Tribes of Israel in the Book of Acts”
• Coleman A. Baker, “Social Identity Theory and Biblical Interpretation”
• Eric C. Stewart, “New Testament Space/Spatiality”

[caption id="" align=“alignright” width=“80”] Darrell Bock[/caption]

In the second volume to be released in Zondervan’s Biblical Theology of the New Testament series, Darrell Bock takes up Luke and Acts. On the text’s product page, the Westminster Bookstore has assembled a 5-part playlist of YouTube interviews from Zondervan about the volume.

[caption id="" align=“alignright” width=“250” caption=“15th-c. Illumination (Photo credit: Wikipedia)”] [/caption]

First Samuel 18:6 describes David’s return after killing Goliath ( 1 Sam 17:41–58). Precisely how this event sits chronologically in relationship to the surrounding narrative is difficult to establish. 1 One good way of reading the narrative, however, involves treating 1 Sam 18:1–5 as an extended parenthesis, which includes some foreshadowing, and understanding 1 Sam 18:6 to be bringing the reader back to the main plot line that had temporarily paused with 1 Sam 17:58. 2 In this context, it begins to be said הכה שׁאול֙ באלפו ודוד ברבבתיו ‎( 1 Sam 18:7; Saul has slain by his thousands and David by his ten thousands; see also 1 Sam 21:11; 29:5). 3 Yet, thus far, David has specifically been reported to have killed only one person (Goliath) and some animals ( 1 Sam 17:34–37)—not רבבת (ten thousands). 4 Rather, the women’s song quantitatively represents the qualitative value of David’s victory over Goliath as it relates to Saul’s previous exploits. 5 On hearing this song, then, Saul becomes enraged and starts looking and acting to do David harm ( 1 Sam 18:8–9).

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