Showing papers in "New Testament Studies in 1997"

The Fourfold Gospel

Abstract: The origins and the theological significance of the fourfold Gospel raise a set of teasing questions. Why did the early Church eventually accept four partly parallel foundation documents? There is no precedent for this either in the OT Scriptures or elsewhere in earliest Christianity. Did retention of four gospels assist or hinder the early Church in the presentation of its claims concerning Jesus? No doubt to some, insistence that there were four gospels implied that there were basic flaws in the single gospels. Was the second century church's decision to bring together four separate gospels wise? What were, and what are, the theological implications of the fourfold Gospel? A critical theology cannot avoid asking these questions.

The Oldest Manuscript of the Four Gospels

Abstract: Since the summer of 1994 I have been studying the Gospel fragments known as P4, P64 and P67, in order to determine whether they are all the work of the same scribe, and if so the nature of the manuscript of which they formed part. The fragments have been published as follows:P4: the definitive edition is by Jean Merell in RB 47 (1938) 5–22 and Planches I–VII.P64: first edited by C. H. Roberts in HTR 46 (1953) 233–7 and plate; re-edited, with revised edition of P67, in R. Roca-Puig, Un papiro griego del Evangelio de San Mateo, 2a edic, con una Note de Colin Roberts (Barcelona, 1962) with plate.

Hey Jude! Asking for the Original Situation and Message of a Catholic Epistle

Abstract: The Epistle of Jude has been one of the most neglected texts in the New Testament, despite its simple structure and its candour. This neglect is partly due to its obscure historical situation.1 In this article, I shall approach the Epistle in a literary perspective in order to lay bare its first setting so that its message and theology can be analyzed more reliably. I contend that when the techniques of communication in Jude are clearly perceived, many typical pitfalls of interpretation will be avoided.

The Voice of the Manuscripts on the Silence of Women: The External Evidence for 1 Cor 14.34–5

Abstract: The prohibition of women's speech at 1 Cor 1434–5, in a letter which elsewhere presumes female prophetic activity, has intrigued scholars Although some attempt to resolve this apparent inconsistency by interpreting the text as it stands, others resort to interpolation theories Of the latter, the large majority employ only a few of the traditional text-critical criteria For example, Hans Conzelmann relies solely on intrinsic probability to dismiss 1 Cor 1433b–36 as a later insertion, 2 despite the external evidence which recognizes no omission Gordon Fee, a noted text critic, has recently examined this passage employing all the text-critical criteria Surprisingly, Fee still considers vv 34–5 an interpolation

In Defence of Ambiguity: Is There A Hidden Demon In Mark 1.29–31?

Abstract: ‘Now Simon's mother-in-law was in bed with a fever, and they told him about her at once. He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.’1 Does the author of the Gospel of Mark believe that the fever in Mark 1.30 is demonic? Or does he trace it to the power of God? It is also possible that he looks at the fever as a result of medical causes. It could be the case he author has no clear perception of the cause of the fever. In the Greco-Roman culture of Mark's audience, the fever could be seen as the result of medical, astrological, divine, or demonic causes. This set of facts will be established below. The text in Mark can then be read in four different ways depending on the understanding of fever that the scholar chooses to adopt. Given the cultural possibilities for understanding fever, Mark's text takes on a certain ambiguity. The ambiguity should be carefully upheld in light of recent attempts to precisely identify the Markan etiology of the fever.

Effects of Variant Narrators in Acts 10–11

Abstract: One of the cruces interpretum regarding the Acts of the Apostles that continue to reappear in scholarly discussions is why some stories are repeated three or more times. Redaction criticism moved the solutions beyond the earlier theories of multiple sources toward a consensus of attributing repetition to Lukan redaction. One contribution from redactional approaches was the awareness of how emphasis is achieved by repeating accounts of events that are especially pivotal to the overall plot of Acts.

4QMMT and Galatians

Abstract: The occurrence of the phrase in 4QMMT had already been exciting comment for some years prior to the official publication of the scroll fragments. In one of the first reflections on the official publication, Martin Abegg has suggested that Paul's use of the same phrase, ἔργα ν⋯μον, in Galatians and Romans (Gal 2.16; 3.2, 5,10; Rom 3.20, 28) indicates that Paul was ‘rebutting the theology of documents such as MMT … that Paul was reacting to the kind of theology espoused by MMT, perhaps even by some Christian converts who were committed to the kind of thinking reflected in MMT’. As we shall see below, Abegg has given some further reasons for seeing a parallel or even connection between the thought of 4QMMT and Paul's argumentation in Galatians in particular, but even he does not seem to have appreciated all the points of possible connection. At this early stage in assessing the significance of 4QMMT for New Testament study (‘nothing short of revolutionary’, concludes Abegg), it may be of value simply to summarize what these points of possible connection amount to.

The Text of Revelation 22.14

Abstract: There are two well-attested readings of Rev 22.14, the seventh and final blessing in the book. The reading accepted in the UBS 4th edition is , ‘Blessed are those who wash their robes’ (RSV). Most twentieth-century NT editions, including Nestle-Aland, and most commentators agree with the UBS. But, in my view, the original text is the other well-attested reading, , ‘Blessed are those who do his commandments’ (footnote in RSV). The manuscript attestation and versional evidence is not decisive for either reading, but patristic references, literary analysis, and consistency with the worldview in Revelation all favour the reading .

‘I Will Give to Each of You as Your Works Deserve’: Witchcraft Accusations and the Fiery-Eyed Son of God in Rev 2.18–23

Abstract: The Revelation of John presents to its readers a scenario that describes the oppression and persecution of the early Christian communities of western Asia Minor by external pagan forces (specifically, the Roman government). Later Christian tradition tied the Apocalypse to the later years of the reign of Domitian and consequently dubbed that emperor a second Nero. Until relatively recently, this scenario has been affirmed by both the church and the academy. However, mid-twentieth century scholarship successfully challenged the validity of this viewpoint, based upon a review of the historical evidence. Since that time, scholars have scrambled to reconcile the historical world lying behind the Apocalypse with the narrative world presented by the text. Such figures as James A. T. Robinson, Adela Yarbro Collins, and Leonard Thompson have considerably advanced the discussion in our time. However, these recent attempts to detail the relationship between Christianity and pagan society have so dominated the attention of scholars that a serious discussion of the tensions within the Asia Minor Christian communities has been largely neglected. The present study is offered as a partial corrective to this trend.

On Further Defining the First–Century CE Synagogue: Fact or Fiction? a Rejoinder to H. C. Kee

Abstract: Recently in this journal H. C. Kee has exposed and refuted perceived anachronistic notions concerning the existence of the pre-70 CE synagogue. 1 According to Kee's thesis, the pre-70 CE synagogue was not a distinctive architectural edifice, but a voluntary gathering place for worship. Kee writes: The earliest distinct buildings date from the third century, and vary widely in style and interior arrangements. There is simply no evidence to speak of synagogues in Palestine as architecturally distinguishable edifices prior to 200 CE. Evidence of meeting places: ‘Yes’, both in private homes and in public buildings. Evidence of distinctive architectural features of a place of worship or for study of Torah: ‘No’. 2 As a result, Kee attempts to redate the Theodotus inscription, our major epigraphical source for the pre-70 CE Palestinian synagogue, to the ‘mid–second to late third century CE’. 3 This late dating is necessary in Kee's theory, since this inscription documents a succession of synagogue rulers, extending back to Theodotus’ grandfather, which would place the Palestinian synagogue and its institutions well into the first century BCE.

Who Used Whom? The Relationship of Ephesians and Colossians

Abstract: The much greater similarity of Colossians and Ephesians to each other than of either to any other Pauline letter has been recognized since the beginning of the historical critical movement, and been seen to require explanation. In this paper we shall be concerned to examine only the purely literary aspect of the problem of their relationship leaving aside their theological similarities and dissimilarities; nor shall we attempt to draw theological conclusions from our discussion of individual phrases or verses. To do this would require setting them in their context in Ephesians and vastly increase the length of the paper.

‘Dehors les Chiens’ (Apocalypse 22.16 et 4QMMT B 58–62)

Abstract: Le probleme des sources juives de l'Apocalypse de Jean n'est pas nouveau. Leur jaillissement est parfois si vigoureux que l'on a pu tenir l'Apocalypse comme un ecrit juif interpole par un auteur chretien. 1 Ces vues sont maintenant generalement abandonnees, mais l'origine, l'etendue et le caractere des ecrits juifs utilisee par l'auteur de l'Apocalypse restent encore a etudier de facon approfondie. Cette recherche est d'autant plus necessaire que nos informations sur la litterature intertestamentaire ont ete com-pletement renouvelees par les decouvertes de Qoumrân. Nombre d'ecrits authentiquement juifs, que les grands commentateurs du passee R. H. Charles, 2 W. Bousset 3 ou E. Lohmeyer 4 ne pouvaient connaitre, sont aujourd'hui a verser au dossier. La lecture du Rouleau du Temple , des fragments arameens de la ‘Description de la Jerusalem Nouvelle’, des Chants pour l holocauste du sabbat et du document desormais connu sous le sigle 4QMMT font apparaitre les derniers chapitres de l'Apocalypse en particulier sous une lumiere toute nouvelle.

Das agonistische Motiv 1 Kor 9.24ff. im Spiegel zeitgenössischer dokumentarischer Quellen

Abstract: In 1 Kor 9.24ff. findet sich die in der christlichen Literatur sehr verbreitete Metapher des Christen als Athleten. Das agonistische Motiv bei Paulus ist bereits zum Gegenstand der fruheren Paulus-Forschung geworden. Die Exegese hat allerdings bislang als Vergleichsmaterial hauptsachlich literarische Quellen herangezogen. In dem vorliegenden Beitrag werde ich in ester Linie Informationen aus dokumentarischen Texten auswerten. Ziel der Untersuchung ist es, den zeitgenossischen Hintergrund des paulinischen Textes zu analysieren um festzustellen, inwiefern das Bild des Paulus den real existierenden Gegebenheiten seiner Zeit entspricht. Zu diesem Zweck bieten die papyrologischen Urkunden nicht nur reiches Vergleichsmaterial, sondern sie sind auch unmittelbare Zeugen des alltaglichen Lebens in einer Palastina benachbarten sodostlichen Provinz des romischen Reiches. Obwohl viele von den agonistischen Papyri erst aus dem 3. Jh. n.Chr. stammen, sind sie trotzdem reprasentativ fur die Situation in der gesamten romischen Kaiserzeit. Dies ergibt sich u.a. aus den griechischen agonistischen Inschriften, die in die gesamte romische Kaiserzeit datiert sind und neben den Papyri in der vorliegenden Arbeit als Vergleichsmaterial herangezogen werden sollen. Mei-stens stammen sie zwar nicht aus dem vorderen Orient, sondern aus anderen ostlichen Provinzen des romischen Reiches. Aus diesem Grund sind sie jedoch nicht weniger interessant, zumal die Informationen, die sie uns liefern, den gesamten hellenisierten Teil des Reiches betreffen.

Literary Evidences of a Fivefold Structure in the Gospel of Matthew

Abstract: The current shift in emphasis in gospel studies from redaction criticism to literary criticism has called into question a longstanding belief about the structure of Matthew's gospel. Mark Allan Powell has described this shift and its effects succinctly in a recent article. Redaction criticism, he writes, has operated with premises which imply that ‘the changes an evangelist makes in the organization of source materials are especially significant for the determination of structure’. Redaction critics, therefore, having observed that ‘Matthew has added a large quantity of discourse material to what was taken over from Mark and has organized this material into five great blocks’, have favoured structural outlines that ‘organize the Gospel around these five prominent blocks of discourse’.1

Hebrews 13.9–16 Revisited

Abstract: Many years ago I watched a television programme on the art of acting. It was a ‘Masterclass’ conducted by Dame Flora Robson. She took a group of Royal Academy of Dramatic Arts’ students, divided them into four separate groups, and then asked each to act out a scene. Each separate cast was given the same script, but, unbeknown to the others, each group was given an entirely different background to the setting of the scene. We then saw the results; four readings, each with the same lines but understood completely differently.

The ‘Mystery’ of Rom 11.25–6 Once More*

Abstract: One of the theses submitted in my book, The Origin of Paul's Gospel, was that Paul obtained the ‘mystery’ of Rom 11.25–6 from an interpretation of his Damascus revelation chiefly in the light of Isa 6 and 49. Some critics have objected to it by pointing to 1 Thess 2.14–16 or Rom 9.2–3; 10.1, and others have attempted to explain the origin of the ‘mystery’ solely in terms of Paul's scriptural exegesis in the light of his actual missionary situation. However, I find neither these attempts adequate nor the objections to my thesis substantial. Hence this new attempt to strengthen my thesis and develop it further.

Re-inking the Pen: Evidence from P. Oxy. 657 (P13) Concerning Unintentional Scribal Errors

Abstract: New Testament textual critics customarily discuss scribal errors under two headings: intentional errors and unintentional, accidental, or involuntary errors. Intentional errors are those made deliberately in order to improve or correct the text and involve corrections made to spelling or grammar, harmonisation to other passages (whether in the immediate context, in a parallel passage, or in an Old Testament source), and liturgical or theological enhancement. These might all be traced to the conscious activity of the scribe.1 Unintentional errors, on the other hand, can be distinguished (in theory at least) as arising not from conscious scribal activity but from involuntary mistakes of eye, ear, memory, judgment, pen or speech.2 These errors involve accidental additions, especially dittography (writing twice something that is only once in the exemplar), omissions, either by haplography (writing once something that is twice in the exemplar) or through homoioteleuton (a confusion due to similar endings of words or lines in the exemplar), or other sorts of confusions of letters or words.3

Did the Spirit Withdraw from Israel? An Evaluation of the Earliest Jewish Data

Abstract: The view that the Holy Spirit as the source of prophecy was believed by Jews during the tannaitic period to have withdrawn from Israel, to return only in the eschatological future, is built upon a pastiche of texts: Ps 74.9; 1 Macc 4.46, 9.27 and 14.41; Josephus's Ap. 1.37—41; 2 Apoc. Bar. 85.3; Pr Azar 15; and t. Soṭa 13.2—4. On the basis of such texts, E. Sjoberg referred to ‘a widespread theological conviction’ about the withdrawal of the Holy Spirit and J. Vos to ‘die verbreitete Tradition’. C. K. Barrett quoted G. F. Moore approvingly: ‘The Holy Spirit is the Spirit of prophecy … The Holy Spirit is so specifically prophetic inspiration that when Haggai, Zechariah, and Malachi, the last prophets, died, the Holy Spirit departed from Israel.’ W. D. Davies suggested cautiously, after a thorough analysis of the data, ‘… we may now assume that Paul was reared within a Judaism which, to use very moderate language, tended to relegate the activity of the Holy Spirit to the past’. G. W. H. Lampe generalized, ‘In the main, the Spirit continues to be thought of as being, pre-eminently, the Spirit of prophecy, manifested in the distant past in such great figures as Elijah (Ecclus. 48.12) or Isaiah (vs. 24), but which was now no longer present in Israel.’ J. Jeremias subtitled section nine of his New Testament Theology ‘The Return of the Quenched Spirit’, and

‘The Lord Commanded…but i Have not Used…’ Exegetical and Hermeneutical Reflections on 1 cor 9.14–15

Abstract: The main focus of this paper is upon just two short verses. They are verses which are interesting, however, partly because they raise questions and relate to debates which are much wider than such a restricted focus might suggest. Like a stone dropped into a pond creating ripples in concentric circles, the exegesis of these two verses is, for me, located within the context of wider debates which, for the sake of openness of method and intention, should briefly be outlined.

The Four (Five) Women and other Annotations in Matthew's Genealogy

Abstract: The place of the four women (five counting Mary) in the Matthean genealogy has been much explored.1 The central drive of most of the investigation has been to find a common denominator between the four women, and, if possible, one that can embrace Mary. Occasionally one notes a disgruntled expression of disbelief in any significant commonality, but this has not dimmed the enthusiasm of those who seek to demonstrate one kind of commonality or another.

Ethos und Identität in paulinischen Gemeinden

Abstract: 1.1. Keine menschliche Gemeinschaft kommt ohne ein Ethos aus, das denen, die ihr angehoren, ‘mit dem Anspruch von Verbindlich-keit gegeniubertritt’.2 Dies hat seinen Grund darin, das es aller-erst das gemeinsame Ethos ist, in dem sich die Identitat einer Gemeinschaft objektiviert und in dem sie lebensweltlich – namlich als soziale Identitat – wahrnehmbar wird. In diesem Sinne stiftet ein Ethos soziale Kohasion, denn es bestatigt den einzelnen die Zugehorigkeit zur uberindividuellen Gemeinschaft. Mit W. Kluxen kann man darum sagen, daβ die ‘Sozialitat’ einer Gemeinschaft ‘im Handeln verwirklicht wird’.3 Dies impliziert, daβ ein Ethos niemals um seiner selbst willen existiert, sondern immer Ver-weisfunktion hat: Es weist uber sich selbst hinaus, denn ihm kommt die wichtige Aufgabe zu, die gemeinsame uberindividuelle Identitat unverwechselbar zu reprasentieren. – Dies gilt selbst-verstandlich auch fur christliche Gemeinschaften, und darum mochte ich im folgenden danach fragen, wie sich diese Korrelation in den paulinischen Gemeinden und bei Paulus selbst darstellt.4

Homosexualität und Bibel Exegetische und Hermeneutische Überlegungen zu Einem Schwierigen Thema

Abstract: Homosexualitat ist besonders durch die gesellschaftlichen Veran–derungen in den Vereinigten Staaten von Amerika zunehmend zu einem Thema auch der theologischen Diskussion geworden. Dem exegetischen Befund kommt in dieser Diskussion eine ent–scheidende Bedeutung zu. Da die Ergebnisse in den Humanwissen–schaften es vielen immer schwieriger erscheinen lassen, Homosexualitat in den Kategorien von Schuld und Sunde zu denken, dienen haufig die ‘eindeutigen’ biblischen Aussagen als Basis der Argumentation. Es erscheint daher angebracht, die einschlagigen Stellen exegetisch zu untersuchen und den Befund durch her–meneutische Uberlegungen fur eine umfassendere theologische Diskussion fruchtbar zu machen.

Gottesfürchtige im Magnificat

Abstract: ‘Und sein Erbarmen (ist) von Geschlecht zu Geschlecht mit denen, die ihn furchten ( )’, heist es im vierten Vers des Magnificat in Lk 1.50. Wer vom zweiten Buch des Lukas, der Apostelgeschichte, herkommt, fuhlt sich unwillkurlich an den heidnischen Hauptmann Kornelius erinnert, der ‘Gott furchtete mit seinem ganzen Haus’ (Apg 10.2; vgl. 10.22), ebenso an die Worte des Petrus in Apg 10.34f., die ihm und alien Gleichgesinnten gelten: ‘In Wahrheit begreife ich, das es bei Gott keine Bevorzugung der Person gibt, sondern in jedem Volk ist der, der ihn furchtet und Gerechtigkeit bewirkt, ihm willkommen.’ Sollte Lukas diese Gottesfurchtigen im Magnificat schon im Blick haben? Diese Vermutung, die in der Sekundarliteratur kaum je Beruck-sichtigung findet, verdient es, naher uberpruft zu werden.

Die Geschichtstheologie von Röm 9–11 im Lichte philonischer Schriftauslegung *

Abstract: In seiner Manson Memorial Lecture von 1965 hat Henry Chadwick eine Lanze dafur gebrochen, die Literatur des hellenistischen Judentums bevorzugt zur Erhellung der Theologie des Neuen Testaments heranzuziehen und nicht von den neu entdeckten Qumran-Schriften verdrangen zu lassen. 1 Sein Pladoyer scheint, was Philo betrifft, nicht allzu viel bewegt zu haben; jedenfalls nennt das Register der Philo-Bibliographie von Roberto Radice und David Runia nach 1966 nur eine einzige Untersuchung zum Thema ‘Paulus und Philo’ im ganzen. 2 Anscheinend konnen sich Exegeten, die auf Paulus eingeschworen sind, nur wenig fur Philo erwarmen 3 . Dafur gibt es sicher Grunde im unterschiedlichen Profil dieser beiden Theologen; aber es konnte auch damit zusammenhangen, daβ die Wirkungsgeschichte des einen und das Image des anderen unnotig weit auseinanderklaffen. Bei beiden hat die neuere Forschung dazu gefuhrt, das judische Erbe hoher zu veranschlagen als fruher. 4 Das Konnte sie auch einander naherbringen; erneute vergleichende Lekture scheint also angezeigt.

Reworking the Puzzle of Faith and Deeds in James 2.14–26

Abstract: The natural starting point for any interpretation of the Epistle of James is its praescriptio, where the author defines for his readers their own communal identity by addressing them as ‘the twelve tribes in the diaspora’. Whatever intentions may have lurked behind the attributive expression , the peculiar designation of the authorial audience as ‘the twelve tribes’ casts the readership with surprising clarity in the role of the true Israel. Although the author does not make further comment upon the relationship of his intended readers to the dominant Judaism of his day, it is surely correct to assume that an organizational separation had occurred. The community which James elsewhere refers to as the ⋯κκλησ⋯α (5.14) and which boasts its own teachers (3.1) and elders (5.14) had most certainly set itself apart in some degree from the entity whose title it is said to possess.

Évangile et Récit La narration evangélique en Marc

Abstract: Le probleme des rapports entre evangile et recit sera considere dans ce papier a propos de Mc seulement et d'un autre point de vue que celui de l'histoire litteraire. Je ne chercherai pas a determiner si Mc represente un genre litteraire original, issu de l'evangile (ou du kerygme) pascal, ou s'il se range dans un genre connu comme celui des Bioi.1 Remarquons seulement que la premiere opinion insiste surtout sur le contenu de l'evangile qui se trouverait developpe en Mc, tandis que la seconde opinion insiste sur la nature narrative de Mc. Pour justifier le depassement de la question du genre litteraire, rappelons que le recit n'est pas un genre, mais un mode de discours2 qui peut se rencontrer dans tous les genres. Et l'evangile, tel qu'il s'exprime dans le NT, represente un autre mode de discours.