Journal articles
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Comparison of Amorite and Patriarchal names suggests that the composer(s) of the Patriarchal and Exodus narratives, writing during or after the Hebrew monarchy, drew on reliable ancient traditions.
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With reference to selected Pentateuchal instances of consecration, a hermeneutic is proposed to facilitate determining what may be implied by commands to consecrate oneself or others encountered in narrative contexts.
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In the Greek Pentateuch, ‘literal’ translations of Hebrew ‘Left Dislocation’ constructions occurred because postclassical Greek’s corresponding construction best represented the discourse meaning – not through rote imitation of sentence structures.
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An example of the formula ‘I have come’ + purpose occurs in the Pseudo-Philonic De Sampsone; used by angels in early Jewish literature, the formula has implications for pre-existence Christology.
Contrary to a recent scholarly proposal, evidence suggests Paul’s relationship with the Galatians was welcomed rather than burdensome; Roman practices of requisitioning supplies from locals are of limited comparative value.
The clause introduced by the Hebrew particle כִּי in Exodus 19:5c is best understood as having causal force; this has implications for understanding God’s purpose in choosing Israel.
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John’s Gospel refers twice to Jesus as ‘King of Israel’; these texts allude to the two OT passages identifying YHWH as Israel’s king, implying that Jesus uniquely represents YHWH’s kingship.
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Responding to Nicholas Moore’s argument in TynBul 72:49-71, this article argues that a temporal/eschatological reading of ὑπόδειγμα καὶ σκιά in Hebrews 8:5 is to be preferred over a spatial reading.
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The cry of the penitent thief in Luke 23:42-43 – ‘Remember me’ – is a key to unlocking Luke’s divinely relational Christology.
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John’s use of the mythic pattern furnished by combat myths renders the Apocalypse’s violence intelligible while at the same time undermining the violent imagery with strategic departures and alterations.
This article explores the potential of hospitality to serve as an organising principle for a new way forward in biblical theology, with particular reference to Genesis 18–19.
Exploration of Johannine, Pauline, and Petrine traditions shows that personal example and imitation regulated the ethical-political life of early Christians, instructing them to live well in both church and society.