Exodus

The latest reviews from the Review of Biblical Literature include:

• Francis Borchardt, The Torah in 1 Maccabees: A Literary Critical Approach to the Text, reviewed by Thomas Hieke
• Cilliers Breytenbach and Jörg Frey, eds., Reflections on the Early Christian History of Religion—Erwägungen zur frühchristlichen Religionsgeschichte, reviewed by Thomas J. Kraus
• Walter Dietrich, Die Samuelbücher im deuteronomistischen Geschichtswerk: Studien zu den Geschichtsüberlieferungen des Alten Testaments II, reviewed by Mark W. Hamilton
• James D. G. Dunn, The Oral Gospel Tradition, reviewed by David B. Sloan
• Paul S. Evans and Tyler F. Williams, eds., Chronicling the Chronicler: The Book of Chronicles and Early Second Temple Historiography, reviewed by Michael D. Matlock
• Katharina Galor and Hanswulf Bloedhorn, The Archaeology of Jerusalem: From the Origins to the Ottomans, reviewed by Aren M. Maeir
• Moshe Garsiel, From Earth to Heaven: A Literary Study of the Eliijah Stories in the Book of Kings, reviewed by Keith Bodner and by David A. Glatt-Gilad
• Alison Ruth Gray, Psalm 18 in Words and Pictures: A Reading through Metaphor, reviewed by Leslie C. Allen
• Mignon R. Jacobs and Raymond F. Person Jr., eds., Israelite Prophecy and the Deuteronomistic History: Portrait, Reality, and the Formation of a History, reviewed by James M. Bos and by Thomas Wagner
• Ronald Jolliffe, Gertraud Harb, Christoph Heil, Anneliese Felber, and Angelika Magnes, Q11: 39a, 42, 39b, 41, 43-44: Woes against the Pharisees, reviewed by Peter J. Judge
• W. G. Lambert, Babylonian Creation Myths, reviewed by Michael S. Moore
• Daniel C. Matt, trans., The Zohar: Pritzker Edition (vol. 6), reviewed by Ralph K. Hawkins
• Abera M. Mengestu, God as Father in Paul: Kingship Language and Identity Formation in Early Christianity, reviewed by Inhee C. Berg
• Anthony M. Moore, Signs of Salvation: The Theme of Creation in John’s Gospel, reviewed by Brian J. Tabb
• Valérie Nicolet-Anderson, Constructing the Self: Thinking with Paul and Michel Foucault, reviewed by Chris L. de Wet
• Vernon K. Robbins, Who Do People Say I Am? Rewriting Gospel in Emerging Christianity, reviewed by Michael J. Kok
• David S. Vanderhooft and Abraham Winitzer, eds., Literature as Politics, Politics as Literature: Essays on the Ancient Near East in Honor of Peter Machinist, reviewed by Shawn W. Flynn
• Ryan Donald Wettlaufer, No Longer Written: The Use of Conjectural Emendation in the Restoration of the Text of the New Testament, the Epistle of James as a Case Study, reviewed by Jeff Cate

The next issue of the Biblical Theology Bulletin is set to include:

• Carey Walsh, “Where Did God Go?: Theophanic Shift in Exodus”
• Mark T. Finney, “Servile Supplicium: Shame and the Deuteronomic Curse—Crucifixion in Its Cultural Context”
• Dennis C. Duling, “Paul’s Aegean Network: The Strength of Strong Ties”
• Lee A. Johnson, “Social Stratification”

The latest issue of the Bulletin for Biblical Research arrived in yesterday’s mail and includes:

• Joshua Philpot, “Exodus 34:29–35 and Moses’ Shining Face”
• Edward Bridge, “The Metaphoric Use of Slave Terms in the Hebrew Bible”
• Gregory Goswell, “Joshua and Kingship”
• Gregory Wong, “A Farewell to Arms: Goliath’s Death as Rhetoric against Faith in Arms”
• David DeSilva, “The Human Ideal, the Problem of Evil, and Moral Responsibility in 4 Maccabees”

The Journal of Theological Studies 63, no. 2 includes several articles of note.

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As יהוה was delivering Israel from Egypt, he commanded his people spread lamb’s blood on their doorposts and lintels ( Exod 12:7). In view of this blood, יהוה passed over his people and judged only the Egyptians’ firstborn and their gods ( Exod 12:12–13), for יהוה had provided that the Israelites should redeem their firstborn with lamb’s blood ( Exod 13:15; cf. Exod 34:18–20). He delivered them mightily, he brought them through the sea, he made a covenant with them, and he settled them in Canaan ( Exod 12:29– Judges 1:26). Nevertheless, even those who entered the land did not fully enter יהוה’s rest ( Heb 4:8–11), and year by year, they offered sacrifices for sins ( Lev 16:1–34; 23:26–32; Num 29:7–11; Heb 9:6–10; 10:1–4).

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Within the narrative of Exodus, identifying the referent of the term מלאך (angel, messenger) in Exod 23:20 is somewhat nettlesome (Ausloos, “The ‘Angel of YHWH,’” VT 58, no. 1 [2008]: 7–10; Enns, Exodus, 473–74), but one reasonable reading is to understand this term as a reference to Joshua (Augustine, Faust., 16.19 [NPNF1 4:226]; Justin, Dial., 75 [ANF 1:236]; Tertullian, Adv. Jud., 9 [ANF 3:163]; Tertullian, Marc., 3.16 [ANF 3:335]; see also Ausloos, “The ‘Angel of YHWH,’” 9n43; cf. Exod 33:12; Gowan, Theology in Exodus, 227–28; Stuart, Exodus, 542–43). Yet, this Joshua does not pardon sins because the name of the God of Abraham is only in him ( Exod 23:21; i.e., he acknowledges this God’s renown; cf. 1 Kgs 5:11 [Eng.: 4:31]; see also Mal 1:11; Ps 8:2 [Eng.: v. 1]; 1 Chron 14:17; 2 Chron 20:9). Rather, such forgiveness comes by him who has received this God’s name as his own ( Mark 2:1–12; Luke 5:17–26; John 17:11–12; Phil 2:9–11; cf. Wright, Jesus and the Victory of God, 272–74, 631–45) and in whom Abraham’s offspring inherit not one region only by conquest ( Exod 23:24, 31) but the whole world by meekness and rest ( Matt 5:5; Rom 4:13; Heb 4:8–10; see also Pao and Schnabel, “Luke,” 300–3).

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