New Testament


I (John) was invited by Emily Varner at Zondervan to review the section on 1 Corinthians in the NIV Cultural Backgrounds Study Bible (CBSB). Many thanks to Emily for inviting me and for providing a review copy.

Let me say at the start that this is a wonderfully written and beautifully produced resource, edited by John Walton and Craig Keener. It makes great sense for John and Craig to have overseen this project, since they have become perhaps the leading evangelical voices on the study of the historical-cultural contexts of the Old and New Testaments. Many will already know that John edited the Zondervan Illustrated Bible Backgrounds Commentary (on the OT), while Craig has written numerous (multi-volume) commentaries on various NT books (those on Matthew, John, Acts, Romans, and 1 Corinthians come specially to mind). And of course, some years ago John and Craig also authored the two-volume IVP Bible Background Commentary. Given, then, their expertise on biblical backgrounds, this was bound to be a masterfully written study Bible.

As I said above, my focus here will be on the background comments on 1 Corinthians. The primary features of the study on 1 Corinthians are: (1) the opening essay introducing Corinth and the background to 1 Corinthians; (2) the notes commenting on specific verses; and (3) the numerous articles/sidebars included throughout (some even with colored images).

The articles are a truly wonderful feature, since they dive a bit deeper into this or that ancient cultural practice and thus illuminate a key unit of the letter without being restricted to a verse-by-verse commentary. For 1 Corinthians, these articles focus on:

  • 2:1-5, “Rhetoric and Paul’s Letters,” with an illustration of first-century Corinth;
  • 6:12-20, “Prostitution and Sexual Immorality,” with an image of a stone bed inside the Lupanar brothel in Pompeii;
  • 7:1, “Celibacy in Antiquity”;
  • 8:1-13, “Sacrificed Food”;
  • 9:24-27, “Athletic Imagery in 1 Corinthians 9,” with an image of two wreaths (the likes of which would have been awarded to winners of the Isthmian and Olympic games) and an amphora depicting boxing in ancient Athens;
  • 11:2-16, “Head Coverings in Antiquity,” with an image of a sculpture of a woman wearing a chiton and himation;
  • 11:20-21, “Banquets in Corinth,” with an image of a fresco depicting a Roman banquet;
  • 14:1, “Prophecy in Antiquity”;
  • Ch. 15, “Resurrection,” with an image of a Coptic icon of the disciples’ encounter with the risen Christ.

Because of the extent to which 1 Corinthians assumes some knowledge of Greco-Roman and Jewish culture and convictions, many, many more articles could have been written on the backgrounds to this letter. However, I believe Craig has done a really nice job selecting key topics that truly illuminate the text for a popular audience and will catch the attention of the interested reader. Of course, some of the articles included for other passages of the NT are relevant for 1 Corinthians as well. For example, the article on the crucifixion (at John 19) will be helpful for understanding what Paul says about the folly and shamefulness of the message of the cross in 1 Cor 1:18. The colored images are also well chosen and add considerably to the attractiveness of this volume.

The essay introducing Corinth and the backgrounds to 1 Corinthians also impressed me. While brief, the essay exhibits great familiarity with the ancient site and recent developments on the study of the Roman colony and its surrounding area. For example, the essay rightly states—though this is sometimes ignored by commentators—that “some local Greeks continued to live on the site” of the city even following its destruction by the Roman General Lucius Mummius in 146 BC. Moreover, the essay correctly notes that it was “Julius Caesar’s decree in 44 BC that led to the city’s refounding.” This sentence, though simple, struck me as carefully and responsibly written (the key phrase being “led to”). For while Julius decreed that Corinth be recolonized, it was Antony, following Caesar’s murder, who implemented Corinth’s refounding (see Mary E. Hoskins Walbank, “The Foundation and Planning of Early Roman Corinth, Journal of Roman Archaeology 10 [1997]: 95-130, at 97-99”).

The same is true of the following statement: “Because most maritime trade between Rome and Asia Minor passed through the Isthmus of Corinth (the rugged southern coast of Greece was dangerous for ships), Corinth was well positioned for trade and wealth.” I was pleased that it wasn’t assumed here—as has been suggested by some early historians—that the Isthmus (specifically, the diolkos road) functioned as a commercial thoroughfare, whereby smaller ships heading either east or west could be carried by trolleys from one end of the isthmus to the other. Rather, as David Pettegrew has argued, goods were probably unloaded at the harbors in Lechaion and Cenchreae and were then exchanged on the isthmus at the emporium (among his other publications, see now David K. Pettegrew, The Isthmus of Corinth: Crossroads of the Mediterranean World [University of Michigan Press, 2016]). All this to say, the essay introducing the letter is well done and while concise, shows signs of familiarity with the best of ancient historical scholarship.

The notes on the biblical text themselves are also very helpful. There were a couple of times, however, that I wondered if they could have been improved. For example, at 1:11 the note reads, “Chloe may have owned a business in Corinth or Ephesus.” Craig’s inclusion of Ephesus as a possible geographical location for Chloe (and her business) is understandable considering that Paul writes 1 Corinthians from Ephesus (1 Cor 16:8). However, nowhere do the notes or essays indicate as much up to this point in the study of the letter, so the reason for considering Ephesus in this respect might be lost on some readers.

Moreover, the very next note (on 1:12) reads: “the phrase [I follow/I am of] was sometimes used as a slogan of ancient political partisans, which Paul caricatures here.” I am aware that such has been claimed by scholars for some time (e.g., L. L. Welborn, “On the Discord in Corinth: 1 Corinthians 1-4 and Ancient Politics,” JBL 106 [1987]: 85-111, at 90-93). However, Margaret Mitchell called into question this assumption (esp. as put forth by Welborn) some years ago:

The problem with this conclusion is that in his analysis Welborn has not produced one example of an ancient political slogan which has the same formula (personal pronoun + εἰμι [or ellipsed] + genitive of a proper name) (nor has anyone else, to my knowledge). The evidence which he cited is significantly relevant to the background of these slogans, but not to their form. . . . As much as these phrases rightly point to the dependence of a faction upon a leader, that is all they can show. They do not supply formal parallels to Paul’s statement in 1 Cor 1:12. . . . An exact replica of the formulae in 1 Cor 1:12 from ancient political literature has not yet been adduced in the history of exegesis of 1 Cor. The absence of this formula in our extant historical writings, a considerable corpus of material, is significant, and casts doubt on the view that these share a common form of political sloganeering. (Paul and the Rhetoric Reconciliation, 83-85)

Now, I have to admit that I have not been able to keep up on this particular debate since first reading Mitchell, or to research whether or not anybody has produced any such evidence since the publication of her work. But I wonder if Craig is simply following the lead of Welborn and others here, or if he is aware of some evidence to support his comment on the use of “I follow/I am of” as an ancient political slogan that I’m not familiar with.

Aside from these minor quibbles, I found the section on 1 Corinthians in the NIV Cultural Backgrounds Study Bible to be very impressive. There don’t appear to be any references to ancient literature outside of the OT, NT, or Apocrypha in the pages I read, or to scholarly literature that readers might consult for further study. Therefore, the classroom utility of this work has limitations. However, the CBSB will undoubtedly prove to be immensely helpful to lay readers who wish to access those cultural insights that the biblical text simply does not provide.

Well done, John and Craig and the team at Zondervan, for producing this well-conceived study Bible!

At his blog Crux Sola Nijay Gupta highlights six new books on Paul including our Paul and the Apocalyptic Imagination. He writes

This is a must-read book. The topic of Paul and Apocalyptic is hot, and unfortunately there has been too little light with all that heat in the last decade or so. This volume is a bit of a game-changer. The editors recruited a phenomenal “who’s who” of 2nd Temple Judaism scholars and Paulinists to weigh in on this subject. The early methodological essays (esp Wright and de Boer) are reason enough to read the book, but outstanding essays by Beverly Gaventa and John Barclay are icing on the cake. I will say it again – this is a must-read book!

He also has a detailed review forthcoming in Horizons in Biblical Theology.

Matt O’Reilly has written a review of Reading Romans in Context edited by Ben, John and myself at his blog Orthodoxy for Everyone. He writes toward the end:

Reading Romans in Context is distinct in that it introduces elements of context by focusing on particular texts. We might say that books on biblical backgrounds often take a wide-angle approach; Reading Romans in Context is a zoom lens that takes the reader up close to the particularities of the ideas in question. I find that students are sometimes intimidated by the large amounts of information that come with a lecture or reading assignment on New Testament backgrounds. There is a lot to learn, and it takes a lot of work. The precision focus of the chapters in this book strikes me as offering a complimentary approach that has potential to mitigate that problem. Students should be able to handle this book, and I am happy to recommend its use in a course introducing the New Testament, Paul and his letters, or on the exegesis of Romans. As a pastor, I would also feel comfortable recommending this book to an interested layperson in a local church setting.

Thanks Matt for the review. Although there are not formal plans (yet) for additional volumes on Paul’s letter, we are working on Reading Mark in Context.

Ben, Jason, and I are excited to announce the release of our most recent edited volume Paul and the Apocalyptic Imagination (Fortress Press). This book has been several years in the making, the main contents of which were initially presented and discussed at an SBL event of the same name in November 2014. The volume contains 17 excellent chapters at 488 pages. The retail price is a reasonable $39.00, though Amazon and other online book sellers are currently offering it as cheaply as $24. Below I’ve pasted the book description and table of contents. We’d be delighted if you and/or your library would obtain a copy!

Since the mid-twentieth century, apocalyptic thought has been championed as a central category for understanding the New Testament writings and the lePaul and the Apocalyptic Imaginationtters of Paul above all. But “apocalyptic” has meant different things to different scholars. Even the assertion of an “apocalyptic Paul” has been contested: does it mean the invasive power of God that breaks with the present age (Ernst Käsemann), or the broader scope of revealed heavenly mysteries, including the working out of a “many-staged plan of salvation” (N. T. Wright), or something else altogether? Paul and the Apocalyptic Imagination brings together eminent Pauline scholars from diverse perspectives, along with experts of Second Temple Judaism, Hellenistic philosophy, patristics, and modern theology, to explore the contours of the current debate. Contributors discuss the history of what apocalypticism, and an “apocalyptic Paul,” have meant at different times and for different interpreters; examine different aspects of Paul’s thought and practice to test the usefulness of the category; and show how different implicit understandings of apocalypticism shape different contemporary presentations of Paul’s significance.

Part I.
1. Paul and the Apocalyptic Imagination: An Introduction—Ben C. Blackwell, John K. Goodrich, and Jason Maston
2. “Then I Proceeded to Where Things Were Chaotic” (1 Enoch 21:1): Mapping the Apocalyptic Landscape—David A. Shaw

Part II.
3. Apocalyptic as God’s Eschatological Activity in Paul’s Theology—Martinus C. de Boer
4. Apocalyptic Epistemology: The Sine Qua Non of Valid Pauline Interpretation—Douglas A. Campbell
5. Apocalyptic as Theoria in the Letters of St. Paul: A New Perspective on Apocalyptic as the Mother of Theology—Edith M. Humphrey
6. Apocalyptic and the Sudden Fulfillment of Divine Promise—N. T. Wright

Part III.
7. Some Reflections on Apocalyptic Thought and Time in Literature from the Second Temple Period—Loren T. Stuckenbruck
8. The Transcendence of Death and Heavenly Ascent in the Apocalyptic Paul and the Stoics—Joseph R. Dodson
9. Second-Century Perspectives on the Apocalyptic Paul: Reading the Apocalypse of Paul and the Acts of PaulBen C. Blackwell
10. Some Remarks on Apocalyptic in Modern Christian Theology—Philip G. Ziegler

Part IV.
11. Righteousness Revealed: Righteousness of God in Romans 3:21-26—Jonathan A. Linebaugh
12. Thinking from Christ to Israel: Romans 9-11 in Apocalyptic Context—Beverly Roberts Gaventa
13. Apocalyptic Allegiance and Disinvestment in the World: A Reading of 1 Corinthians 7:25-35—John M. G. Barclay
14. After Destroying Every Rule, Authority, and Power: Paul, Apocalyptic, and Politics in 1 Corinthians—John K. Goodrich
15. Plight and Solution in Paul’s Apocalyptic Perspective: A Study of 2 Corinthians 5:18-21—Jason Maston
16. The Apocalyptic New Covenant and the Shape of Life in the Spirit according to Galatians—Michael J. Gorman
17. The Two Ages and Salvation History in Paul’s Apocalyptic Imagination: A Comparison of 4 Ezra and Galatians—J. P. Davies

Index of Names
Index of Ancient Writings

In celebration of upcoming 500th anniversary of Erasmus’ Greek text and the Reformation, the Department of Theology at HBU, in conjunction with the Dunham Bible Museum, is pleased to host the conference Ad Fontes, Ad Futura: Erasmus’ Bible and the Impact of Scripture. The conference will be hold at HBU on February 25-27, 2016.

We will consider the textual and historical issues surrounding the development of the Bible, the Bible’s impact on human society across the centuries, and the future of Biblical translation and interpretation in the future. Our keynote speakers include Craig Evans (Houston Baptist University), Timothy George (Beeson Divinity School, Samford University), Herman Selderhuis (Theological University Apeldoorn) and Daniel Wallace (Dallas Theological Seminary). The plenary talks are free and open to the public.

We also invite proposals for short papers from scholars and graduate students from a wide array of disciplines and topics, including:

  • The historical context, and textual tradition, of the Biblical canon;
  • The history of the Greek text of the Bible;
  • The social and/or cultural impact of the Bible in any historical period or location;
  • The Bible and the history of the book;
  • Modern Bible translations and translation practice;
  • Textual and cultural issues concerning the Bible in the Digital Age.

Anyone who is interested should submit a 300 word abstract on any relevant topic by December 18, 2015. Papers should be 20 minutes long, and decisions will be announced in early January. Send proposals to Jason Maston at jmaston@hbu.edu.

You can get further information and register here:  www.hbu.edu/theologyconference.

Douglas Moo Douglas CampbellIf you live in Chicago-land, you may be interested in the debate, “Paul on Justification: Is the Lutheran Approach to Pauline Justification ‘Justified'”?, between Douglas Campbell and Douglas Moo. The free event is being organized by the Carl F. H. Henry Center for Theological Understanding and will be held 7:00-8:30pm, Thursday, February 12th, at Trinity Evangelical Divinity School’s ATO Chapel. Here is the official add:

Martin Luther and other reformers viewed Pauline justification as primarily, if not exclusively, a forensic matter between us and God. We are justified before God, through faith in Jesus Christ, according to his finished work on the cross. If one believes the gospel message, then one is justified before God. Reconciliation (with God and with other humans) is a necessary implication of justification but is not part of justification as such. New perspectives on Paul have challenged this account of justification (both historically and exegetically). Rather than being merely a forensic matter focused on human salvation and its relationship to divine satisfaction, this approach suggests that Pauline justification is essentially about human liberation and the reconciliation of people one with another. On this view, Pauline justification means that Christians are justified when they participate in a realized eschatology within Christ, through the Spirit, working out their salvation within the empirical context of a life ministry of reconciliation with other humans beings. Supplementary questions of the debate include “What is justification according to Paul?” “How does it fit into the rest of Paul’s theological understanding?” and “Is a ministry of reconciliation essential to or consequential of Pauline justification?”

 

 

One of the exciting developments in recent scholarship is the series Baylor-Mohr Siebeck Studies in Early Christianity (BMSEC) edited by Wayne Coppins and Simon Gathercole. The initial volumes have already received much attention. Wayne has been involved in a range of translation work, and the idea to include some translations of Martin Hengel’s work in Earliest Christian History came from him. I’ve asked Wayne, Associate Professor of Religion at the University of Georgia, some questions about the series and translating German.

1. Before this series you produced several translations of German material. What led to your interest in German scholarship and particularly providing English translations?

After completing my B.A. in Greek and Latin at the University of Georgia in 1998, my friend Jay Weldon invited me to join him in Germany where he was taking part in a UGA exchange program at the University of Erlangen-Nürnberg. Since I was already considering graduate studies in religion, this seemed like a great way to learn German and so I took him up on his offer and moved to Germany in January 1999. I initially planned on staying a year at the most, but at some point I discovered it was basically free to study in Germany (cf. Andy Bowden), which contributed to my decision to enroll at the University of Tübingen, while living at the Albrecht Bengel Haus. At this time, I first discovered something of the riches of German scholarship, especially through my classes with Friedrich Avemarie, Peter Stuhlmacher, Otfried Hofius, Bernd Janowski, Dorothea Wendebourg, and Eberhard Jüngel, but also through my friends and teachers at the Bengel Haus. And my appreciation for the German tradition continued to grow in the course of my M.A. an PhD studies in Durham and Cambridge. During my time in Tübingen, Friedrich Avemarie also gave me my first academic job working as a Wissenschaftliche Hilfskraft for the Tübingen-Durham Resurrection volume, and Peter Stuhlmacher asked me to translate one of his lectures for an upcoming trip to the States. These experiences gave me my first taste of editorial and translation work, and I found that I enjoyed it. This conviction likewise continued to deepen during and after my MA and PhD, when I had the opportunity to translate four essays by or about Martin Hengel. Against this background, I think my interest in translation has three main sources, namely a) my transforming experience with German scholars(hip) in Tübingen, b) the translation opportunities that I received in Tübingen and Cambridge, which helped me to discover how much I enjoyed this work, and c) my growing conviction that translation represented an excellent way for me to contribute to the advancement of my field.

2. What led to your involvement with the BMSEC Series

The short answer is that I wanted to create a framework in which my translation work could be part of a larger vision for facilitating increased dialogue between German-language and English-language scholarship. For a longer answer, see my interview with Michael Hölscher.

3. What do you hope this series will accomplish for scholarship?

Since I spend much of my existence translating and editing volumes for the series, it will come as no surprise that I have great hopes for it! Let me outline these in three points.

(a) First, I hope that each volume in the series will make important contributions to concrete areas of scholarship within the field. For example, I hope Jens Schröter’s book From Jesus to the New Testament will be taken up in discussions of historiography, historical Jesus, Pauline studies, Luke-Acts, the canon, and theology of the New Testament!

(b) Second, beyond their individual contributions, I hope that each volume will serve as a window into the wider world of German scholarship and thereby enable English-speaking scholars to become more conversant with emphases and developments that characterize cutting-edge German scholarship.

(c) Third, I hope—or at least dream—that the series will contribute to a resurgence of interest in German scholarship on early Christianity and that this will, in turn, motivate a new generation of scholars to commit themselves to learning German, so that they can interact even more fully with the German tradition in their research and teaching.

4. How do you choose which books to translate? The volumes so far have been recent books. Will the series also pick up some older material?

The short answer to your first question is that we—i.e. Simon Gathercole and I in conversation with Carey Newman and Henning Ziebritzki—look for works that are of incredibly high quality and written by respected authors, without requiring that they fit a certain genre. For example, the first five volumes will include two collections of essays (Schröter and Frey), three monographs (Konradt, Markschies, and Hengel/Schwemer), and one commentary (Wolter). For a longer answer, see my interview with Clifford Kvidahl (Part I and Part II).

It is not impossible that the series will include some older material, but I doubt it. The reason for this is because I think much interaction with German scholarship is too backward looking. When people think of German New Testament scholarship they often think only of the formative period of the discipline or of the contributions of Bultmann and his students. This is not, of course, all wrong, since it is absolutely essential that scholarship continue to grapple with the contributions and issues raised by such key figures and movements (cf. e.g. here and here ). At the same time, part of my vision for the series is to communicate with all due clarity that contemporary German scholarship on early Christianity is alive and well, so that the future of German scholarship also lies in the present and not merely or even primarily in the past. And for what it is worth, I also think that engaging contemporary German scholarship is often an especially fruitful way to discover the strengths and shortcomings of past German giants, or at least this has been the case with my interaction with Schröter and Markschies in relation to Bultmann and Harnack.

5. Will you tell us a little about what will be out at SBL in November 2014 and in the future in the series?

The volumes that have been planned out so far are as follows:

Vol. 1 (2013): Jens Schröter, From Jesus to the New Testament (cf. my blog posts on this volume).

Vol. 2 (2014): I am very excited about this year’s BMSEC volume, namely Matthias Konradt‘s book Israel, Kirche und die Völker im Matthäusevangelium Israel, Church, and the Gentiles in the Gospel of Matthew, not least because of the ringing endorsements that the German and English versions have received from Ulrich Luz (‘die wichtigste Arbeit über das Matthäusevangelium der letzten zehn Jahren’Evangelium Ecclesiasticum, p. 285) and Dale Allison (‘Israel, Church, and the Gentiles in the Gospel of Matthew is full of original observations and fresh arguments. Konradt has built a new foundation for all future work on the crucial topic of Israel and the Church in Matthew’s Gospel’, Endorsement for the English Edition). And in addition to the high quality of the argument, I think that Kathleen Ess has done an absolutely wonderful job with the translation (cf. my blog posts on this volume).

And I am, of course, equally excited about my and S. Brian Pounds‘ translation of Jens Schröter’s book Jesus von Nazaret: Jude aus Galiläa – Retter der Welt  Jesus of Nazareth – Jew from Galilee, Savior of the World, which will also be at this year’s SBL, though not as part of the BMSEC series (cf. my blog posts on this volume).

Vol. 3 (2015): The next volume, which I have recently submitted to Baylor, is Christoph Markschies‘s book Kaiserzeitliche christliche Theologie und ihre Institutionen: Prolegomena zu einer Geschichte der antiken christlichen Theologie / Christian Theology and its Institutions in the Early Roman Empire (cf. my blog posts on this volume).

I think that this impressive volume will prove to be a major contribution to the study of early Christianity in the second and third centuries and especially to key issues such as (1) the value of an institution-oriented approach to studying early Christianity, (2) the need to attend to diverse institutional contexts, such as free teachers and Christian schools, the Montanist prophets and their circle, and the Christian worship service and its prayers, (3) the relationships between the New Testament canon and Christian institutions, and (4) the advantages of the complementary model of the identity and plurality of ancient Christianity as an alternative to competing models such as Walter Bauer’s Cultural Protestant model of ‘orthodoxy’ and ‘heresy’ and the Jesuit model of the ‘inculturation’ of Christianity.

The next volumes planned for the series are:

Vol. 4 (2016): Wolter, MichaelDas Lukasevangelium The Gospel According to Luke. Translated by Wayne Coppins and Christoph Heilig. Baylor-Mohr Siebeck Studies in Early Christianity 4. Waco, Tex.: Baylor University Press (cf. my blog posts on this volume).

Vol. 5 (2017): Frey, JörgDie Herrlichkeit des Gekreuzigten. Studien zu den Johanneischen Schriften I The Glory of the Crucified One: Studies on the Johannine Writings I. Translated by Wayne Coppins. Baylor-Mohr Siebeck Studies in Early Christianity 5. Waco, Tex.: Baylor University Press (cf. my blog posts on this volume).

Vol. 6 (2018): Hengel, Martin, and Anna Maria SchwemerJesus und das Judentum Jesus and Judaism. Translated by S. Brian Pounds and Wayne Coppins. Baylor-Mohr Siebeck Studies in Early Christianity 6. Waco, Tex: Baylor University Press (cf. my blog posts on this volume).

6. For those thinking about PhD studies or at the early stages, what advice do you have for them about how to acquire a better understanding of German? Is there a particular author or two that you think is good to ‘cut one’s teeth on’?

Hard to say. If at all possible, spend some time in Germany (or Switzerland etc.). But even if you can’t make it to a German speaking country, I suggest combining a “German-for-reading” approach with at least some “spoken German”. I’ve never used it, but David Lincicum has suggested that slowgerman.com is a helpful resource for the latter. For the former, I have heard that April Wilson’s German Quickly is a good place to start. After that you might want to move on to a German reader or work through my model sentences. But it could be just as effective to begin working through German texts that are directly related to your research interests. But if you take the latter approach, don’t start with the German text alone. Instead find a work that has been translated on your topic and work through the original German with reference to the English. In terms of tools, I have provided links to some of the better dictionaries on my resource tab, which also includes links to other sites for learning German. Finally, the serious student might consider participating in one of Thorsten Moritz’s courses.

Good question. Chris Tilling has suggested that Udo Schnelle is a good author to start with due to his clear writing style, and this could be done with reference to Eugene Boring’s fine translations, e.g., Paulus/Paul or Theologie/Theology. Martin Hengel’s German is also fairly straightforward, though it is problematic that the English and German versions often differ greatly in length. But some of his essays might work well, for example the essays that I translated in Earliest Christian History. Jens Schröter’s German is more complex in Von Jesus zum Neuen Testament, but he has clearly attempted to write in a very accessible manner in Jesus von Nazaret, so I think it could work well to use this volume in conjunction with the English translation, Jesus of Nazareth (cf. here). Finally, Peter Stuhlmacher could also be a good option, e.g., Der Brief an die Römer/Romans or Biblische Theologie des Neuen Testaments/Biblical Theology of the New Testament [Forthcoming; trans. Daniel Bailey].

7. Aside from your translation work for this series, what else are you working on?

Much of my recent research has carried forward past projects. Building on my previous publications on freedom, I wrote encyclopedia articles on freedom for the Encyclopedia of the Bible and its Reception and the Oxford Encyclopedia of the Bible and Ethics. More recently, building on my RBL review of Ernst Käsemann’s posthumously published essays, I submitted an article titled ‘Revolution and Violence in Ernst Käsemann’s Radically Lutheran Theology of Liberation’, which may or may not be accepted and published. My most recent teaching and research interests are squarely focused on the Synoptic Gospels, esp. Mark, but to date my only publication in this area is my 2012 Tyndale Bulletin article ‘Sitting on Two Asses? Second Thoughts on the Two-Animal Interpretation of Matthew 21:7’. If another book-length project emerges for me in the future, then I suspect it will be related to the Gospel of Mark.

Many thanks to Wayne for answering these questions. Be sure to check out his immensely helpful blog German for Neutestamentler where he regularly works through a section from a German author explaining the grammar and reflecting on the historical and/or theological claims.

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