Welcome to the February 2018 Biblical Studies Carnival!
This 144th Biblical Studies Carnival marks the twelve year anniversary of these events. I’m honored to be facilitating today’s overview of the very best that the Biblioblogging world has to offer.
Over the next several months, these fine people will be hosting the carnival:
- King James (Jim West) – March 2018 (Due April 1)
- Ruben Rus – Aprils 2018 (Due May 1)
- Tim Bulkeley – May 2018 (Due June 1)
If you’re interested in signing up to host a future Biblical Studies Carnival (or just want to have a conversation with a truly pleasant person), contact Phil Long (email, @plong42). Hosts are needed for June, July, August, October, November, and December. Speaking of Phil, I want to thank him for continuing to coordinate these carnivals, and for allowing younger scholars such as myself the opportunity to host.
In lieu of categorizing this month’s posts into 12 categories and having 12 representative articles for each, I’ve organized them into Hebrew Bible/Old Testament, New Testament, Early Christianity, Reading Phil Long (an homage to our Godfather of Biblical Studies Carnivals), Theology and Hermeneutics, Book Reviews, and News. Happy reading!
Over at BAR, Eliat Mazar reports on the possible discovery of the prophet Isaiah’s signature. Which elicited responses from Christopher Rollston (Part I, Part II, Part III) and Deane Galbraith (among others).
Bruce Bower comments on scholars’ propensity to label ancient toys as religious artefacts–and notes some recent corrections to that tendency.
Marg Mowczko provides an in-depth examination of Huldah’s public prophetic ministry.
Jonathan Orr-Stav asked all sorts of questions this month, including when did the term “Jews” (rather than “Israelites” or “Hebrews”) come into use?
Abram K-J questions if his namesake lied (again) when he said that Sarah was his half-sister.
J.K. Gayle reflects on de-privileging in Matthew 15:21-29–and offers some fascinating analysis of the translation of Matthew 18:2 (spoiler alert: it’s a girl).
Dirk Jongkind asks if Barabbas was called “Jesus Barabbas.”
Joan Taylor asks what Jesus looked like (as a Jew in the first century).
Michael Kruger offers some reflections on the gospel genre and why it matters.
When it comes to the quest for the historical Paul, James Tabor reminds us that sources, presuppositions, and method are everything.
Jim Gordon reflects on when the light is incomprehensible to the darkness (and John 1).
Ken Schenck concludes his series on Hebrews.
Michael Kok gave us numerous brief posts on the Johannine epistles, including the Johannine comma and the Johannine community. He also finished his series on 1 Peter with some notes on Mark and Silvanus.
Ben Witherington III has been running a series on the contents of the Museum of the Bible.
The Center for the Study of Christian Origins recorded Helen Bond’s talk on the quest for the historical Jesus and conversed with Larry Hurtado about methodologies for New Testament Studies.
Charles Hedrick wonders if the name of Jesus is “magic” or if the Bible has mislead us.
Reading Acts continues to be one of the most active Biblioblogs, posting nearly every day on all manner of biblically-related topics. Phil has run series on Hebrews, James, and 1 Peter this month. I must admit that I’m impressed by (and perhaps a little envious) of his output.
John Meade examines how some scholars (primarily McDonald and Kruger) look at the relationship between inspiration and canon in the early church.
Larry Hurtado revisits Jesus’ mental health using the Schweitzer paradigm.
Peter Gurry reports on Gary Habermas’s recent comments on the first-century Gospel of Mark.
Ian Mills shows off his skills in reading palimpsests (in Syriac!) from the Sinai Palimpsest Project.
Aphrodite Kishi welcomes Lent with the Fast Before the Feast.
Jim West makes a plea to academics.
Michael Kruger looks at Jen Hatmaker and de-conversion stories.
Michael Bird begins a conversation about the necessity of tradition for theological interpretation.
Nijay Gupta instructs us on what a seminary professor does.
Ronn Johnson dives into the Bible’s Big Story.
Peter Gurry outlines what pastors should know about textual criticism (three posts linked).
Mary Wellesley shares about the origins of Valentine’s Day at the Medieval Manuscripts Blog.
Phil Long reviews Klyne Snodgrass’ Stories With Intent (2e), C. Marvin Pate’s Interpreting Revelation and Other Apocalyptic Literature, Grant Osborne’s The Prison Epistles, Charles L. Quarles’ Matthew: Exegetical Guide to the Greek New Testament, and an anthology on Early Jewish Literature (ed. Wright, Embry, and Herms).
Ruben de Rus walks us through the Spurgeon Study Bible.
Larry Hurtado comments on Dirk Rohmann’s Christianity, Book Burning, and Censorship in Late Antiquity.
Nijay Gupta reviews a collection of essays on Paul as Pastor.
Matt Page reviews Samson (2018).
Abram K-J reviews the six-volume ESV Reader’s Bible (and I get jealous).
“Someday you will read or hear that Billy Graham is dead – don’t you believe a word of it. I shall be more alive than I am now. I will just have changed my address. I will have gone into the presence of God.” ~ Billy Graham
Billy Graham was undoubtedly one of the most influential religious leaders of the 20th century, and there has been significant reflection on his influence and legacy since his death. Christianity Today has an impressive outlay, which articles from such figures as Richard John Neuhaus, Chuck Coulson, and John R.W. Stott. Over at First Things, Grant Wacker also has a piece on Graham’s legacy. Countless others have written about Graham’s impact–on their lives, faith, and our society as a whole. He will be miss on earth, but celebrated in heaven.
Thanks for reading along–and for contributing to–the February 2018 Biblical Studies Carnival! I hope you enjoyed this month’s selections.