William Ford, "The Challenge of the Canaanites," 161-184
The negative biblical portrayal of the Canaanites appears to contrast sharply with the wider portrayal of YHWH's relationship with humanity and with Israel in particular, raising a challenge for reading these parts of the Bible as Scripture. This article considers this portrayal by drawing together key biblical references to the Canaanites into two sections: Canaanites as a whole, and as individuals. Four potential images are evaluated as possible summaries of the biblical portrayal of the Canaanites: sinners, danger, warning, and challenge, with the last being the most appropriate. The Canaanites' proximity to Israel, both geographic and moral, raises both a negative and positive challenge. Israelites can become Canaanites and vice versa, depending on their response to YHWH.
Wen-Pin Leow, "Form and Experience Dwelling in Unity: A Cognitive Reading of the Metaphors of Psalm 133," 185-202
This article uses the cognitive approach to analyse the metaphors of Psalm 133 while concurrently using a study of the remaining Psalms of Ascents to understand the underlying world-view that Psalm 133's metaphors are based on. Such an approach reveals that the subjects of the metaphors of Psalm 133 are connected at a deeper conceptual level. This conceptual relationship allows the psalmist to both describe the blessings of brotherly unity and to provide a literary parallel of the experience of those blessings through the psalm's form.
Mark Wreford, "Diagnosing Religious Experience in Romans 8," 203-222
In this article, I consider Paul's use of adoption language in Romans 8 and argue that religious experience played an important role in its development. By looking closely at what Paul says about adoption and life in the Spirit, I try to identify what kind of experience this language might be articulating. Further, I suggest that it is necessary to consider how biblical scholars can best ensure they take account of religious experience when performing exegesis, offering a heuristic definition of religious experience which moves beyond the language of the NT itself, but is not conceptually anachronistic, to address a lack in the literature.
Kyu Seop Kim, "The Meaning of Cheirographon in Colossians 2:14 Revisited," 223-240
In this article we explore the uses of cheirographon in ancient papyri and ostraca and conclude that cheirographon does not refer to a debt certificate, contrary to scholars' consensus (except for Peter Arzt-Grabner). Instead, cheirographon was used to express various handwritten declarations including receipts, loans, contracts, and records of oath in ancient Greek papyri. In particular, cheirographon and its cognate words are used in the formula of declaration and with the expression of oath in Colossians 2:14 can be interpreted in this context. Declaration or oath on the observance of religious regulations was significant in ancient paganism and Judaism. Thus, cheirographon tois dogmasin in Colossians 2:14 can be read as the handwritten document which contains the declaration or oath with regard to the observance of religious regulation.
Martin Feltham, "1 Timothy 2:5-6 as a Christological Reworking of the Shema," 241-260
This article draws upon Richard B. Hays's observations regarding the way in which an 'allusive echo' can signal a broad intertextual interplay with a precursor text. I argue that the affirmation in 1 Timothy 2:5 that 'there is one God' is an 'allusive echo' of the Shema which points the attentive reader to an extended and carefully crafted intertextual interplay with the Shema and its Deuteronomic setting. I trace the way that 1 Timothy 2:5-6 reworks the Shema in the light of the story of Jesus Christ to affect the christologically driven opening up of God's people to all nation.
Peter J. Gentry, "Reassessing Jude's Use of Enochic Traditions (with Notes on their Later Reception History)," 261-286
A particular reference in the book of Jude to Enoch is commonly claimed to indicate canonical status for 1 Enoch. The origins and textual transmission of the Enochic traditions are described and reassessed for non-specialists and correlated with claims for inspiration made before, during, and after the period of Second Temple Judaism. The function of Jude's use of Enoch is interpreted within the literary structure of his work and the context of the NT, with implications for the later history of Christianity and Islam.
Eckhard J. Schnabel, "Knowing the Divine and Divine Knowledge in Greco-Roman Religion," 287-312
In his 2007 Tyndale Biblical Theology lecture, Brian Rosner has shown that the notion of being known by God is an important, albeit neglected, theme in the Old and New Testament. He explored the three relation notions of belonging to God, being loved or chosen by God, and being a child or son of God. After a concise survey of relevant biblical data in the Old and New Testament, he described the value of 'being known by God' in terms of warning, humility, comfort, and security. The following paper explores Greek and Roman religious texts with a view to establishing whether the notion of 'being known by God' surfaces in the context in which the early Christian movement engaged in missionary work, seeking to win polytheists for faith in the one true God and in Jesus Messiah. New Testament scholars do not seem to have explored the subject of the Greek and Roman gods 'knowing' human beings. Similar to Rosner's biblical theological essay, which surveyed texts without in-depth discussion of exegetical details and historical context, the following essay is wide-ranging, considering primary texts written over a large span of time, from Homer's epics (which continued to be read in the first century), the Homeric Hymns, Xenophanes' fragments, Callimachus' Hymn to Demeter, Cleanthes' Hymn to Zeus, Hesiod's Theogony, Cicero's De natura deorum, and Plutarch's religious texts to the Greek Hymns in the Furley/Bremer collection and the Lydian confession inscriptions.