“Slavery is part of the cultural fabric of the world that produced the Scriptures. Though some debate whether servitude or even debt-slavery should be used to describe the institution instead, the presumption of right to sexual access marks Hagar’s status as enslaved.” – Wil Gafney
- Chris Hansen has another post in his series covering J. Warner Wallace’s Cold-Case Christianity. In this post, Hansen addresses the common pop-apologetic non sequitur that because the New Testament authors got some details correct (i.e. place names, historical figures) that therefore they are correct on the details of Jesus’ life and ministry and therefore Jesus was really raised from the dead. The sarcasm and snark in Hansen’s review had me chuckling a number of times. It is well worth your time for that alone!
- Mark Goodacre, an accomplished New Testament scholar, has written a couple of posts over Bart Ehrman’s blog on the subject of “editorial fatigue.” Well, it is really from Goodacre’s book The Synoptic Problem: A Way Through the Maze which Goodacre allowed Ehrman to post on his blog. The first post describes what it is and offers an example from the Gospel of Matthew that shows that he was no doubt working from the Gospel of Mark. The second post offers examples from the Gospel of Luke which also shows the Lukan author was working from the Gospel of Mark.
- Biblical scholar Wil Gafney wrote an entry on Hagar over at bibleodyssey.org. In it she discusses the meaning of Hagar’s name (i.e. “the alien”) and how Hagar’s story relates to the main focus of those texts wherein she appears. Hagar, as Gafney points out, is a sex slave who is used by Abraham to produce an heir and then despised by Sarah for it. She’s a means to an end and nothing more. But Gafney calls on us to think about Hagar more just as she did in her book Womanist Midrash (WJK, 2017).
- Back in August an interview with Elaine Pagels – an amazing scholar whose expertise on Gnosticism is world renown – appeared on the Religion News Service website. In it she discusses the loss of her husband and son, her experience of sexual assault while a graduate student, and her most recent book Why Religion? A Personal Story (HarperCollins, 2018).
- Last week I highlighted some of the recent episodes of the Mira Scriptura podcast. I was finally able to get through the rest of those episodes this week.
- Episode 24 covers the story of Ahab and Obadiah. In the accompanying blog post, @MiraScriptura suggests that the opposing narrative had Obadiah – Ahab’s chief-of-staff so to speak – at odds with Elijah the prophet. The opposing narrative had Obadiah as someone else’s chief-of-staff and so the conflict becomes one of us (Israel) vs. them. @MiraScriptura also goes into the famous contest between the prophets of Baal and Elijah.
- Episode 25 covers the story of the leper Naaman. This episode is my favorite of this series. @MiraScriptura thinks that the opposing narrative held that Naaman wasn’t a leper and that the reference to his “flesh” was to his child. The biblical text makes the child into a “little maid” that belonged to Naaman.
- Episode 26 covers the narrative concerning Elisha at Dothan. Who was spying for whom? Was Elisha working for the king of Syria or was he always faithful to Israel? The narratives differ.
- Episode 27 covers the Ben-Hadad prophecy. Again at issue is for whom Elisha was working: Israel or Syria?
- Episode 28 covers the death of Elisha. The biblical narrative is fascinating on its own terms (especially 2 Kings 13:20-21). The opposing narrative per @MiraScriptura has Elisha’s death be the end of him. Yet the biblical text has Elisha performing a miracle even though he’s dead.
Featured image: Wikimedia Commons.
The Amateur Exegete 
