{"title":"Ethnic Ethics: Paul's Eschatological Myth of Jewish Sin","authors":"Stephen L. Young","doi":"10.1017/s0028688523000462","DOIUrl":"https://doi.org/10.1017/s0028688523000462","url":null,"abstract":"<p>Paul's letters depict gentiles and Jews with different characteristics of sin. This article focuses on Paul's rhetoric about Jewish shortcomings and argues that he has an eschatological myth of Jewish sin: it is the period in the Jewish deity's plan when he has hardened his people into disobedience and disloyalty. While scholars have traditionally tried to connect Paul's ideas about Jewish sin to deficiencies of historical Jews, Paul's claims are primarily animated by his Jewish eschatological scheme and competitive rhetorical needs. Paul re-emerges as a Jewish writer within his competitive social landscape wherein ethnic differentiation was an expected way of imagining the human and divine realms.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-06-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141255952","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Emissary to Jews in the Diaspora and to Some Non-Jews, Champion of Jewish Monotheism and Circumspect of Diaspora Judaism: Paul of Tarsus in the Book of Acts","authors":"Christoph Stenschke","doi":"10.1017/s0028688523000218","DOIUrl":"https://doi.org/10.1017/s0028688523000218","url":null,"abstract":"<p>In Christian tradition, Paul is the apostle to the nations. However, his portrayal in the Book of Acts is more nuanced. For a longer period, Paul's ministry is limited to Jews. Only from Acts 13 onwards does Paul slowly emerge as ministering to non-Jews. Yet even then, Paul remains foremost an emissary to diaspora Judaism. In its apology for Paul and his disputed way of including non-Jews into the people of God, Acts emphasises that Paul did so without diminishing the priority of Israel, as a staunch proponent of Jewish monotheism and in a way that took full account of the precarious situation of diaspora Judaism.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656186","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Reading the Gospel of Luke's Walk to Calvary as a Funeral Procession: A Study of Luke 23.27–8","authors":"Wendy E. Closterman","doi":"10.1017/s0028688523000243","DOIUrl":"https://doi.org/10.1017/s0028688523000243","url":null,"abstract":"<p>This study offers a fresh explanation for the characterisation of the women in Luke 23.27 as mourning. It argues that the uniquely Lukan material of women mourning on the walk to Calvary subtly fashions that walk into a funeral procession. The phrase μὴ κλαίɛτɛ in the following verse, Luke 23.28, recalls accounts of Jesus bringing the dead to life earlier in the Gospel, thereby evoking the concept of resurrection. Luke 23.27-8 works in conjunction with material later in Chapter 23 about the ritual preparation of Jesus’ body, to portray funerary ritual for Jesus conducted in reverse (the funeral procession precedes rather than follows the preparation of the body). This inverted order of funeral allusions adds extra resonance to the endpoint of the Gospel, casting it as the logical culmination of a reverse funeral—the resurrection of Jesus from death to life. The interpretation in this paper highlights one way that lived ritual experiences among the Gospel's readers, in this case, the paradigm of funeral ritual, informed the narrative technique in the Gospel of Luke, complementing other well-recognised uses of Greco-Roman rhetorical devices and literary themes.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Critical Reflections on the Role of the Canon in New Testament Scholarship","authors":"Francis Watson","doi":"10.1017/s0028688523000176","DOIUrl":"https://doi.org/10.1017/s0028688523000176","url":null,"abstract":"<p>The modern discipline of New Testament Studies has subjected the various components of the New Testament to close scrutiny, yet it persistently fails to ask critical questions about the New Testament considered as a whole. In its familiar twenty-seven book form, the New Testament may be seen as a fourth-century anthology of early Christian writings based on earlier collections or sub-collections (the fourfold gospel, the Pauline letter collection), yet innovative in establishing a sharply defined boundary between included and excluded texts. An analysis of contributions to this journal over a recent five-year period demonstrates the pervasive influence of this fourth-century construct in determining the scope and priorities of (so-called) ‘mainstream’ scholarship. Greater attention to the contingencies of canon-formation will enable us to locate the texts that came to form the New Testament within a wider early Christian literary landscape.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656294","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"‘Somewhere Someone Testified’: The Hermeneutical Function of Indefinite Citation Formulae in the Epistle to the Hebrews","authors":"Daniel M. I. Cole","doi":"10.1017/s0028688523000267","DOIUrl":"https://doi.org/10.1017/s0028688523000267","url":null,"abstract":"<p>The author to the Hebrews makes the seemingly strange choice to introduce two quotations from the LXX with indefinite markers (Heb 2.6; 4.4). While some commentators do not consider these introductions, others have argued that they function either rhetorically to engage the audience or theologically to highlight the divine speaker. This article argues that a hermeneutical function better explains the author's choices: the author uses the indefiniteness to guide his audience in how to interpret each quoted passage. The author uses the indefinite marker of place (που) to remove both Gen 2.2 and Ps 8.5–7 LXX from their salvation-historical context; this results in the rest of God (Heb 3–4) and the role of humanity within creation (Heb 2) applying equally to the present and the coming ages. He pairs this with the indefinite marker of person (τις) in his introduction to Ps 8 to indicate that the audience should not interpret it prosopologically as the speech of the Son to the Father; rather the Psalm testifies to the role of humanity within the present and the coming worlds, a role which the Son incarnate fulfils. This hermeneutical explanation aligns with other instances of indefinite citation markers in Second Temple Judaism, most notably in Philo. This argument, therefore, both adds depth to the characterisation of the author as a careful reader of Scripture and brings out the intended meaning and function of Ps 8 and Gen 2 in the discourse of Hebrews more clearly.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656185","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Moses, Elijah, and Jesus’ Divine Glory (Mark 9.2–8)","authors":"Caleb T. Friedeman","doi":"10.1017/s0028688523000279","DOIUrl":"https://doi.org/10.1017/s0028688523000279","url":null,"abstract":"<p>Scholars generally agree that Moses and Elijah appear at the Transfiguration because they are connected to each other in some way, and that this connection informs the significance of the story as a whole. However, there is no consensus regarding how Moses and Elijah are related, and consequently there is significant disagreement about how their presence contributes to the Transfiguration. The present study, which focuses on Mark's account (Mark 9.2–8), argues that Moses and Elijah appear together because they received similar theophanies at Mount Sinai and, as a result, the Transfiguration should be read as a mountaintop theophany in which Jesus constitutes the personal presence of Israel's God.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656288","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Wrath of the Deities and The Privileged Deceased: Narrating Death in the Associational Rupture at Thessalonica","authors":"Bruce W. Longenecker","doi":"10.1017/s0028688523000255","DOIUrl":"https://doi.org/10.1017/s0028688523000255","url":null,"abstract":"<p>After Paul, Silvanus and Timothy left Thessalonica, members of the fledgling Christ group in that city experienced death within their social network. Opinions differ as to whether the authors’ comments in 1 Thess 4.13–18 are addressing puzzlement internal to the Christ group alone, or whether these recent deaths also played into the wider discourse of the city. In addressing this issue, I adopt the view, propounded especially by Richard Ascough, that the Thessalonian Christ group had its origins in a civic association. In contrast to Ascough, I propose that the association did not undergo a complete ‘conversion’ to a new deity; instead, it experienced a rupture in its membership, with some members splitting off to form a new assembly of Christ-devotion. This ‘ruptured association’ scenario offers a different explanation than Ascough's regarding the issue the authors of 1 Thess were addressing in 4.13–18. The argument draws upon comparanda from the database of Greco-Roman associations and offers an interpretation in closer alignment with the primary emphasis of the text.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656633","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Suing for Peace at Any Cost? Reading the Parable of the Two Kings (Luke 14.31–2) in Times of War","authors":"Korinna Zamfir","doi":"10.1017/s0028688523000310","DOIUrl":"https://doi.org/10.1017/s0028688523000310","url":null,"abstract":"<p>The paper re-examines the parable of the king pondering about engaging in war with a more powerful enemy (Luke 14.31–2), focusing on questions commonly asked in antiquity and still relevant today with respect to war and suing for peace. These regard the cause of the war and the reasons for fighting, the tension between bravery and wisdom, the circumstances that may contribute to the defeat of a superior army and the costs of peace making. I explore this parable in the context of other Lukan passages touching on the topic of war and peace. I challenge the assumption that Luke was a pacifist, and I argue that the parable cannot provide answers to contemporary questions about the ethics of peace and war.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656642","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Gal 2.16c und die Logik von 3.10(–12)","authors":"Michael Bachmann","doi":"10.1017/s0028688523000231","DOIUrl":"https://doi.org/10.1017/s0028688523000231","url":null,"abstract":"German AbstractDas Papier bezieht sich auf die exegetische Auffassung, es beruhe die Argumentation von Gal 3,10 gerade auch auf einer unterdrückten praemissa minor („die Toravorschriften lassen sich nicht vollständig einhalten“), und es richtet sich gegen die These von P. C. Moore, nach welcher die in 2,16c aufgenommenen Worte aus Ps 143(142),2 genau diese Prämisse bieten sollen. Nicht zuletzt die Aufeinanderfolge der Partikeln γάρ, (ὅτι) δέ, ὅτι und δέ in Gal 3,10b, 11a, 11b und 12a lässt auf ein deutlich wahrscheinlicheres Szenario aufmerken: Paulus argumentiert in 3,10-12 mittels zweier Syllogismen, und er benutzt dabei letztlich durch biblische Formulierungen (aus: Deut 27,26; Hab 2,4; Lev 18,5) vorgegebene, abgesicherte Prämissen.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139910484","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"An Extended Inverted Allusion to Psalm 22 in Mark 15: Reading Reversal in the Markan Passion","authors":"Jason Robert Combs","doi":"10.1017/s0028688523000346","DOIUrl":"https://doi.org/10.1017/s0028688523000346","url":null,"abstract":"<p>The Markan Passion narrative alludes to Ps 22 (LXX Ps 21) in reverse, culminating with Jesus’ cry: ‘My God, my God, why have you forsaken me?’ (Mark 15.34; cf. Ps 22.1). I argue that this ‘extended inverted allusion’ was an admired literary technique. Through select examples of this technique in the writings of the Hebrew Bible and Greco-Roman literature, I demonstrate its various functions—it can be employed to reverse meaning, to dissociate causation or to create new narrative trajectories. Reading Mark 15 in light of the literary functions of inverted allusion reveals new interpretive possibilities. In the Septuagint, Psalm 21 suggests that the psalmist's suffering was merited because of transgressions, but the inverted allusions to this Psalm in Mark 15 reinforce that Jesus’ suffering is unmerited (cf. Mark 15.10, 14) by decoupling the suffering from the transgressions. Additionally, in LXX Ps 21, the psalmist moves from forsakenness on account of transgressions toward divine deliverance. By alluding to this Psalm in reverse, Jesus travels the psalmist's journey in reverse. Rather than move from forsakenness toward divine deliverance, Mark's Jesus moves toward forsakenness, precisely to bring about divine deliverance.</p>","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139656643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}