This essay explores how and why three early Christian figures–Epiphanius, Romanos the Melode, and Ambrosiaster–have, at various times, been imagined as former Jews. By applying a hermeneutics of conversion, this essay argues that the significance of these three Christians’ ex-Jewishness lies not in its historicity (or falsity) but in the way…[Read more]

The publication of Thomas A. Wayment’s The New Testament: A Translation for Latter-day Saints is a significant event that occasions not only a close examination of his work but also a discussion of how it fits into the complex relationship The Church of Jesus Christ of Latter-day Saints has long shared with Bible translation.

Psalm 82 has long resisted a consensus regarding its genre. While some scholars have noted that the psalm’s language overlaps with that of the complaint genre, several features of the psalm appear to complicate that reading. As a result, the framework of the divine council is frequently given interpretive priority, which has resulted in a v…[Read more]

Rabbi Reuven Chaim Klein shows us how to use the Hebrew language as a model for understanding the differences between similar words

The 1940 evangelical novel The Mystery of Mar Saba by James H. Hunter shares with a later, secular genre of novels I call gospel thrillers a common plot (the discovery of a new gospel from the first century and a race to prove or disprove its authenticity) but also common anxieties about biblical authority mapped onto geopolitical, theological,…[Read more]

in: Sebastian Grätz, Axel Graupner, Jörf Lanckau, Ein Freund des Wortes. Festschrift Udo Rüterswörden, Göttingen 2019, 100-109.

abstract A foundational text in the study of Tannaitic Midrash and Halakhah, Sifre Deuteronomy 122 is a list of places where Halakhah ʿ qpt scripture. This word, ʿ qpt, has long been understood to mean ‘circumvent’, ‘bypass’ or ‘belie’, and the pericope has been read as a list of places where ‘Halakhah circumvents scripture’, and thus a testament…[Read more]

Ezekiel 37 is based upon Judean mortuary culture, and the revivification of bones is a reversal of death. Rather than a resurrection event, Ezekiel’s metaphor of Israel as a mass of dry bones is based upon the burial customs that occurred inside the family tomb.

King Manasseh of Judah is blamed for the destruction of Jerusalem and the Babylonian exile, a heavy mantle to carry. But as a character, Manasseh is boring—he looks like the other ordinary bad kings, even described as a “cardboard cutout,” that Kings has little literary use for. Wouldn’t we expect a more colorful villain? Is there anything in the…[Read more]

Many of the feminist readings of the Dinah story in Genesis 34 in recent years have focused on the question of whether Dinah is raped. The interpretations that perhaps Dinah was not “raped” span the spectrum from a teenage love affair between Dinah and Shechem, to a case of statutory rape, to a marriage by abduction. Guilty of exploring this que…[Read more]

Much has been written on the epistle to the Colossians. Much less has been written on Colossians and rhetoric. Even less has been written on the connection of praise and paraenesis found in the epistle. If the book of Colossians can be understood as epideictic rhetoric, then a connection between its paraenesis and the encomium to Christ…[Read more]

Much has been written on the epistle to the Colossians. Much less has been written on Colossians and rhetoric. Even less has been written on the connection of praise and paraenesis found in the epistle. If the book of Colossians can be understood as epideictic rhetoric, then a connection between its paraenesis and the encomium to Christ…[Read more]

Much has been written on the epistle to the Colossians. Much less has been written on Colossians and rhetoric. Even less has been written on the connection of praise and paraenesis found in the epistle. If the book of Colossians can be understood as epideictic rhetoric, then a connection between its paraenesis and the encomium to Christ…[Read more]

This essay examines the issue of David’s (lack of) clothing in 2 Samuel 6 and 1 Chronicles 15. It asks: what potential meanings would be at play for ancient readers of these texts? Drawing on research into social memory and “forgetting,” it argues that Judean readers would partially warrant Michal’s distaste for David’s dressing-down, while still…[Read more]

This essay examines the issue of David’s (lack of) clothing in 2 Samuel 6 and 1 Chronicles 15. It asks: what potential meanings would be at play for ancient readers of these texts? Drawing on research into social memory and “forgetting,” it argues that Judean readers would partially warrant Michal’s distaste for David’s dressing-down, while still…[Read more]

The Q hypothesis has long dominated the study of the Synoptics. It is often heralded as the key to Synoptic interpretation, yet it is simultaneously challenged at nearly every juncture. Regarding parable study, the Q hypothesis offers much by way of identifying redaction, but the impact of identifiable redaction is often overvalued. Those choosing…[Read more]

The Q hypothesis has long dominated the study of the Synoptics. It is often heralded as the key to Synoptic interpretation, yet it is simultaneously challenged at nearly every juncture. Regarding parable study, the Q hypothesis offers much by way of identifying redaction, but the impact of identifiable redaction is often overvalued. Those choosing…[Read more]

The Q hypothesis has long dominated the study of the Synoptics. It is often heralded as the key to Synoptic interpretation, yet it is simultaneously challenged at nearly every juncture. Regarding parable study, the Q hypothesis offers much by way of identifying redaction, but the impact of identifiable redaction is often overvalued. Those choosing…[Read more]

An exploration of the paradoxical celebrity of ascetic renunciants in early Christianity, using the example of Simeon Stylites, the pillar saint.