Ryan Wettlaufer | University of Toronto (original) (raw)
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Papers by Ryan Wettlaufer
Biblical Theology Bulletin: Journal of Bible and Culture, 2013
106 in biblical Israel. Though Bartor leaves this area unexplored, other scholars might well bene... more 106 in biblical Israel. Though Bartor leaves this area unexplored, other scholars might well benefit from the groundwork that she has laid here. Additionally, the volume would have benfited from some explanation of terminology, in particular terms such as “lawgiver,” “narrator,” “protagonist,” and “addressee.” Although she addresses the identity of the lawgiver in the second chapter, that discussion does not fully elucidate distinctions between the actual lawgiver (the ancient Israelite person who wrote the laws) and the narrative persona of the lawgiver, who is variously an objective narrator, Moses, or yhwh. As an example, in her discussion of D’s exhortations to keep the commandments (e.g. Deut 11:32–12:1; 27:1), Bartor argues that the reiteration of the requirement of obedience is intended to validate the lawgiver, not the laws (p. 50). This is a useful insight, but its implications are quite different depending on whether that lawgiver is understood as D, Moses, or yhwh. Similarly, Bartor might have devoted an entire chapter to the topic of the addressee, rather than treating it as an extension of the role of the narrator, especially as her insights into the role of the addressee are quite valuable (see, e.g., the discussion of Deuteronomy 25:1–3, p. 38). The volume assumes some knowledge of Hebrew; Hebrew terms are not always transliterated or translated. It will likely be most useful to students and scholars who have at least preliminary background in biblical law. Sarah Shectman San Francisco, CA 94115
In the climactic trial scene of Matthew's Gospel, Pontius Pilate stands over Jesus and, having wa... more In the climactic trial scene of Matthew's Gospel, Pontius Pilate stands over Jesus and, having washed his hands, declares himself innocent of 'this man's blood'. This shorter reading is found in most modern translations and critical editions and is supported by many of the best manuscripts. It has been the preferred reading ever since Wescott and Hort. Prior to then, however, a longer reading was preferred by the majority of scholars. It reads 'I am innocent of the blood of this righteous man'. It too is found in many of the best manuscripts, but for the last century has been all but ignored by scholarship. This internal investigation will show why it is finally time to give the longer reading a second glance.
Toronto Journal of Theology, 2005
Biblical Theology Bulletin: Journal of Bible and Culture, 2013
106 in biblical Israel. Though Bartor leaves this area unexplored, other scholars might well bene... more 106 in biblical Israel. Though Bartor leaves this area unexplored, other scholars might well benefit from the groundwork that she has laid here. Additionally, the volume would have benfited from some explanation of terminology, in particular terms such as “lawgiver,” “narrator,” “protagonist,” and “addressee.” Although she addresses the identity of the lawgiver in the second chapter, that discussion does not fully elucidate distinctions between the actual lawgiver (the ancient Israelite person who wrote the laws) and the narrative persona of the lawgiver, who is variously an objective narrator, Moses, or yhwh. As an example, in her discussion of D’s exhortations to keep the commandments (e.g. Deut 11:32–12:1; 27:1), Bartor argues that the reiteration of the requirement of obedience is intended to validate the lawgiver, not the laws (p. 50). This is a useful insight, but its implications are quite different depending on whether that lawgiver is understood as D, Moses, or yhwh. Similarly, Bartor might have devoted an entire chapter to the topic of the addressee, rather than treating it as an extension of the role of the narrator, especially as her insights into the role of the addressee are quite valuable (see, e.g., the discussion of Deuteronomy 25:1–3, p. 38). The volume assumes some knowledge of Hebrew; Hebrew terms are not always transliterated or translated. It will likely be most useful to students and scholars who have at least preliminary background in biblical law. Sarah Shectman San Francisco, CA 94115
In the climactic trial scene of Matthew's Gospel, Pontius Pilate stands over Jesus and, having wa... more In the climactic trial scene of Matthew's Gospel, Pontius Pilate stands over Jesus and, having washed his hands, declares himself innocent of 'this man's blood'. This shorter reading is found in most modern translations and critical editions and is supported by many of the best manuscripts. It has been the preferred reading ever since Wescott and Hort. Prior to then, however, a longer reading was preferred by the majority of scholars. It reads 'I am innocent of the blood of this righteous man'. It too is found in many of the best manuscripts, but for the last century has been all but ignored by scholarship. This internal investigation will show why it is finally time to give the longer reading a second glance.
Toronto Journal of Theology, 2005