Lissa M. Wray Beal, "The Past as Threat and Hope: Reading Joshua with Numbers," 461-483
In the narrative of the Transjordanian altar in Josh 22, a perceived threat against Israel is presented and overcome. The chapter is literarily connected to Num 13–14 and 32. While historical-critical methods might attribute such connections to a Priestly source, this article works with the canonical text and a literary method to explore these intertextual connections. Extending the exploration throughout the book of Joshua, it demonstrates these literary resonances contribute to significant themes in Joshua. This article addresses two questions: how Num 13–14 and 32 shape the message of Josh 22 and the book's epilogue (chs. 22–24) and whether Num 13–14 and 32 function similarly in Joshua as they do in Numbers. It concludes that Num 13–14 and 32 profoundly shape the message of Josh 22 and Joshua's epilogue, showing Israel's future is open to hope of promises fulfilled, as well as the possibility of failure and sin.
This article examines various parallels or patterns between the Third Gospel and book of Acts. Parallels are determined by identical words, phrases, contextual similarities, and sequential agreement of data between Luke's two-part work. Prototypes from the life of Jesus in the Third Gospel are repeated or amplified in Acts with reference to episodes involving Peter, John, Stephen, Philip, the first evangelists to the Gentiles in Antioch, and above all, the Apostle Paul, who commands two-thirds of the Luke–Acts parallels. The passion of Jesus is the most important element of the Third Gospel for Lukan parallels, serving as a prototype of three-quarters of the antitypes in Acts, especially as a prototype for a “passion of Paul.” The article concludes by considering the purpose and significance of Luke–Acts parallels, especially as they are illustrated by the Lukan master-disciple paradigm, “A disciple is not above his teacher, but everyone who is fully outfitted will be like his teacher” (Luke 6:40).
J. R. Daniel Kirk's book A Man Attested by God argues that the Christology of the Synoptic Gospels should be understood as “high human Christology,” placing Jesus within a category of “idealized human figures” who, in Jewish literature, are “identified with God.” He claims to refute my argument for “divine identity Christology,” but in fact he badly misunderstands it, as his constant use of the vague term identified with God (which I do not use of Jesus) shows. My claim is that Jesus is “included in the unique identity of God” because he rules the whole universe from the cosmic throne of God above the heavens, the throne on which, in Jewish literature, no one but God sits. Other human figures, such as the kings of Israel, share in God's rule only in the sense that, as servants of God, they exercise a limited sphere of authority on earth. The article goes on to discuss Matthew's Christology in particular, showing that Kirk's category “idealized human figure” cannot do justice to major features of Matthew's Gospel that indicate Jesus's inclusion within the unique divine identity.
Frank F. Judd Jr., "A Case for the Authenticity of Luke 23:17," 527-537
Luke 23:17 is not included in modern Greek New Testaments and most modern translations. The external evidence is fairly equal for the inclusion and exclusion of the verse. The deciding factor is usually that P75 does not contain this verse. New evidence from a catena of Origen demonstrates the existence of a manuscript containing Luke 23:17 as early as P75. Some conclude that a scribe added this verse to harmonize Luke with other Gospel accounts. A closer examination of Luke 23:17, however, shows that it is not a scribal harmonization but is thoroughly Lukan. This study presents a case that Luke 23:17 is authentic and was omitted by a scribe who wanted to emphasize the demand of the Jewish crowd and leaders that Jesus be crucified.