Showing papers in "New Testament Studies in 2001"

The Geography of Restoration: Galilee–Jerusalem Relations in Early Jewish and Christian Experience

Abstract: This paper discusses Galilee–Jerusalem relations in the context of the ‘geography of restoration’ as this is represented in various Jewish writings of the Second Temple period. The literary and archaeological records for the Jewish presence in Galilee in the Hasmonean and Herodian periods are examined against this ideology of a greater Israel. Finally, the alleged opposition in early Christianity between Galilee and Jerusalem is judged to be poorly grounded when various NT documents are read within this larger horizon of meaning.

The Cultural Milieu of Ancient Sepphoris

Abstract: Recent New Testament scholarship has rightly emphasized the significance of urban features at Sepphoris for gospels and Historical Jesus research. However, some of these studies have greatly exaggerated the quantity of evidence for Greco-Roman influence in the first-century city. Most of the architectural features associated with the Greco-Roman city are missing, evidence for use of Greek is minimal, and signs of pagans are rare. In light of this, questions about the influence of Galilee's Hellenistic milieu on the Historical Jesus must be reconsidered.

A Tale of Two Sons: But Which One Did the Far, Far Better Thing? A Study of Matt 21.28–32.

Abstract: The parable of the Two Sons occurs in three variant textual forms. Despite the tendency among commentators to follow the Nestle-Aland text, which is based on the Sinaiticus textual form, the strong support in the tradition for each type of variant reading requires the textual question be reassessed. It is argued that although the Sinaiticus reading represents the pre-Matthean form of the parable, it was Matthew, and not a later scribe, who changed the order of the sons in order to privilege the second son. This aligns with the evangelist's concern to depict the rejection and replacement of the Jewish leadership. Yet, although the Vaticanus reading reflects the authentic Matthean form of the parable, the earlier Sinaiticus form resurfaced and intruded itself back into the MSS tradition.

The Lilies of the Field: Saying 36 of the Gospel of Thomas and Secondary Accretions in Q 12.22b–31

Abstract: An archaic form of the sayings collection Free from Anxiety like Ravens and Lilies (Q 12.22b–31) is to be found in P. Oxy. 655, Gospel of Thomas Saying 36. T. C. Skeat detected in 1938 a scribal error already present in Q 12.27a (taken over in Matt 6.28b), but still correct in P. Oxy. 655. Part I publishes Skeat's much more recent reconstruction of Saying 36 in P. Oxy. 655. Robinson had already enlarged Skeat's thesis by focusing attention on four ingredients in Q 12.22b–31 that scholarship has long since recognized as secondary, and that are significantly absent from P. Oxy. 655. Part II responds to criticisms of this thesis by J. Schroter. Part III contains concluding remarks on the archaic form of the sayings collection as a whole.

The Jerusalem Decrees (Acts 15.20, 29 and 21.25) and the Incident at Antioch (Gal 2.11–14)

Abstract: The ‘Jerusalem decrees’ of Acts 15.20, 29 and 21.25 can be interpreted both as ‘Noachide commandments’, implicitly keeping the separation between Jews and Gentiles, and as analogous to the decrees for resident aliens in Lev 17–18 and elsewhere, implicitly allowing Gentiles to associate with Jews under certain conditions. What is at stake is the status to be assigned to Gentiles by the community of Jewish believers in Jesus. These interpretations correspond to the attitudes towards Gentile believers at Antioch manifested, according to Gal 2.11–14, respectively by James and by Cephas.

Love of Enemies in the Context of Antiquity

Abstract: Do we find the principle of ‘loving one's enemies’ or precursors thereof in pre-Christian antiquity? In the Greco-Roman tradition we find as a common maxim ‘helping friends and harming enemies’ combined with the talio and the Golden Rule. Only Socrates and some Roman stoics recommend never to take revenge. In the OT Lev 19.18 may possibly be interpreted as a commandment of loving one's enemies. The first to have understood Lev 19.18 in this sense seems to be Jesus. Christians have too rarely lived up to his commandment.

Das Land der Verheißung: Die Heimat der Glaubenden im Hebräerbrief

Abstract: The Letter to the Hebrews develops a theological topography in which conventional biblical goods are desanctified by means of christological reorientation. The ‘land of promise’ (11.9), the promised rest, the sanctuary of the first covenant, Mount Sinai, are left behind in the shadows of earth whereas all light is shed upon their counterparts in God's heavenly realm, which turns out to be the faithful's true fatherland. This theocentric transformation is ascribable to the author's radical interpretation of eπαγγeλια: any earthbound hope will look vague because with Christ's ‘new and living way’ (10.20) promise has come to be bright.

Names and Numbers in Early Christianity

Abstract: Les premiers chretiens recoururent aux noms et aux nombres pour organiser leur pensee theologique. Ce faisant, ils poursuivaient une habitude ancree aussi bien dans la reflexion philosophique grecque que dans les Ecritures hebraiques. Sans developper une ontologie du langage, ils articulaient les mots et les chiffres sur la realite, laissant a Dieu la responsabilite des equivalences. Le nom de Dieu et le nom de Jesus constituaient, a leurs yeux, le noyau de leur confession de foi.

Die ‘Juden’ im Petrusevangelium (PCair 10759): Ein Testfall

Abstract: Wie auch immer man die Einzelergebnisse ihrer Forschungen zu apokryphen Evangelien beurteilen mag: Aus dem mit den Arbeiten J. D. Crossans und H. Kosters eingeleiteten Paradigmenwechsel in der Beurteilung apokrypher Literatur folgt fast zwangslaufig die Notwendigkeit einer Problematisierung des Kanonverhaltnisses ‘neutestamentlicher Apokryphen’. Daraus ergibt sich u.a. die Forderung apokryphe Evangelien zunachst einmal unter Ausblendung von Fragen ihres literarischen Verhaltnisses zu Texten des NTs auch an sich als theologische Literatur ernst zu nehmen. Die folgende Untersuchung versteht sich als Beispiel eines derartigen Zugangs. Die genaue Untersuchung der haufig pauschal beurteilten Rolle der ‘Juden’ im Petrusevangelium erweist diese als bei weitem differenzierter gezeichnet, als meistens angenommen wird.

Was Junia Really an Apostle? A Re-examination of Rom 16.7

Abstract: The identification of Junia in Rom 16.7 has been a familiar problem in biblical interpretation. Most studies, however, are preoccupied with the gender of the name, assuming that Junia's apostolic status is not in doubt. This article addresses the latter issue. The collocation of eπισημος with its adjuncts shows that, as a rule, eπισημος with a genitive personal adjunct indicates an inclusive comparison (‘outstanding among’), while eπισημος with (eν plus) the personal dative indicates an elative notion without the implication of inclusion (‘well known to’). This study concludes that Junia was well known to the apostles rather than outstanding among them.

Clement of Alexandria on the ‘Order’ of the Gospels

Abstract: Proponents of the Griesbach hypothesis have often appealed to a tradition handed down by Clement of Alexandria in support of their position that Mark used Matthew and Luke.For example, in the 1984 Jerusalem Symposium on the Interrelations of the Gospels, the position paper for the modern form of the Griesbach hypothesis argued: ‘This one direct statement by Clement, the most highly respected Christian scholar of his day, is of more historical value than all the theories that have ever been propounded about the sequence in which the Gospels were written, including the theories of Augustine’: William R. Farmer, ‘The Statement of the Hypothesis’, The Interrelations of the Gospels: A Symposium (ed. David L. Dungan; BETL 95; Leuven: Leuven University & Peeters, 1990) 145.Other examples include William R. Farmer, The Synoptic Problem: A Critical Analysis (Dillsboro, NC: Western North Carolina, 21976) 1, 225–7, 282; William R. Farmer, ‘The Patristic Evidence Reexamined: A Response to George Kennedy’, New Synoptic Studies: The Cambridge Gospel Conference and Beyond (ed. William R. Farmer; Macon, Ga: Mercer University, 1983) 1–15; Bernard Orchard and Harold Riley, The Order of the Synoptics: Why Three Synoptic Gospels? (Macon, Ga: Mercer University, 1987) 163–8; Bernard Orchard, ‘Response to H. Merkel’, Interrelations, 603; and David L. Dungan, ‘Two-Gospel Hypothesis’, ABD 6.677. Written early in his career in the now lost Hypotyposeis, Clement's information has been preserved for us by Eusebius of Caesarea as follows:But again in those very books Clement presented a tradition of the original elders (παραδωσιν των ανeκαθeν πρeσβυτeρων) about the ‘order’ of the gospels (πeρι της ταξeως των eυαγγeλιων) in this manner: He said that those of the gospels comprising the genealogies were ‘written before’ (προγeγραϕθαι eλeγeν των eυαγγeλιων τα πeριeχοντα τας γeνeαλογιας), that Mark had this ‘disposition’ (ταυτην eσχηκeναι την οικονομιαν): that when Peter was in Rome preaching the word openly (δημοσια) and proclaiming (eξeιποντος) the gospel by the spirit, those present, who were many, entreated Mark, as one who followed him for a long time and remembered what was said, to record what was spoken; but that after he composed the gospel, he shared it (μeταδουναι) with those who wanted it; that, when Peter found out about it, he did not actively discourage or encourage it; but that John, last, aware that the physical facts were disclosed (συνιδοντα οτι τα σωματικα eν τοις eυαγγeλιοις δeδηλωται) in the gospels, urged by friends, and inspired by the spirit, composed a spiritual gospel. So much for Clement. (Eusebius, H.E. 6.14.5–7)My translation, rendering the words in quotation marks as generally as possible to avoid prejudicing the interpretative issues. Other translations, however, are more specific. For example, J. E. L. Oulton translated Clement's statement for the Loeb Classical Library as follows: ‘He said that those Gospels were first written which include the genealogies’: Eusebius, The Ecclesiastical History (ed. G. P. Goold; trans. Oulton; LCL 265; Cambridge, Mass.: Harvard University, 1932) 2.47, 49.

‘Short in Stature’: Luke's Physical Description of Zacchaeus

Abstract: Luke's physical description of Zacchaeus as ‘short in stature’ is usually given scant attention in the scholarly literature. The reference is illuminated, however, when read in light of the ‘physiognomic consciousness’ that permeated the ancient world and the rhetorical practice of using physical abnormalities, such as shortness, to ridicule one's adversary. This physical characterization joins with the other descriptors of ‘rich’ and ‘tax collector’ to form the derisive image of a Zacchaeus who is traitorous, small-minded, and greedy. But Luke's intention is to reverse these conventional tropes to show that the penitent Zacchaeus is also a ‘son of Abraham’.

Transformation und Partizipation als Grundgedanken paulinischer Theologie

Abstract: Recent investigation in Paul finds itself in a process of change asking whether there is a centre in Pauline theology and whether the logic of his thought is consistent. The article tries to establish the inner structure of Pauline logic from which the concrete application in different situations has to be distinguished: transformation and participation are the categories which control generally the logic of Pauline thinking. God has transferred the crucified Jesus of Nazareth into a new being/existence, in which the believers and baptised people completely partake by the gift of the Spirit already in the present time. The forensic declarations of justification in Galatians and Romans are rooted similarly in the conception of transformation and participation. These declarations are based on a conception of righteousness which is embedded in baptism.

‘Linked Like a Chain’: Rev 22.6–9 in Light of an Ancient Transition Technique

Abstract: Rev 22.6–9 exhibits an elaborate structure. Fundamental to its structural complexity is the rhetorical technique of ‘chain-link’ construction, discussed by both Lucian of Samosata and Quintilian. Appearing in at least three other passages in the Johannine apocalypse, this transition device involves a back-and-forth (AbaB) arrangement of ideas that has not been adequately appreciated in modern scholarship. Rev 22.6–9 has occasionally been characterised as the product of a second-rate or ‘irregular’ mind. In fact, however, these verses evidence a structural feature commended by ancient rhetoricians concerned with presentational clarity and force.

James 4.5 Reconsidered

Abstract: Jas 4.5 poses several exegetical difficulties. Particularly elusive has been identifying the ‘scripture’ to which James refers. This article suggests a fresh translation and reading of vv. 5–6. It is argued that vv. 5b–6a constitute an indirect discourse construction. This is grammatically possible and best takes into account the paraenetic context of chapter 4. Further, the two main sections of these verses correspond functionally to the two cola of the quotation from Prov 3.34 in v. 6. Hence, vv. 5b–6a serve as an introductory gloss to the proverb designed to advance James's paraenetic aims.

New Testament Christology in its Hellenistic Reception

Abstract: This survey provides a sort of ‘counterpoint’ to the way in which the history of research has actually gone. In reaction to the ‘Religionsgeschichtliche Schule’, nowadays the Jewish origins of NT Christology are usually pointed out. But when we pay attention to its ‘reception’ in Greco-Roman culture, some of the old findings may still prove useful. This article seeks to check this, taking into account especially the alternative models of explanation offered by the ‘New Religionsgeschichtliche Schule’.

Zwischen Ideal und Realität: Zu den Witwen in 1 Tim 5.3–16

Abstract: In 1 Tim 5.3–16 ist ein Konflikt erkennbar zwischen dem Idealbild der Witwe und dem Status quo. Gemass Verfasser, dessen Ansicht christlicher Tradition entspricht, sollten ausschliesslich die ‘wirklichen Witwen’ und nicht alle Frauen, die zu seiner Zeit als Witwen bezeichnet wurden, Objekt der Versorgung sein. Unter diesen Witwen gab es auch jungere Frauen, die gar nie verheiratet gewesen waren. Der Verfasser versucht nun, diese ‘jungeren Witwen’ aus der Gruppe der Witwen auszuschliessen, indem er das traditionelle Witwenbild gegenuber dem Status quo stark macht. Seine Motivation ist wohl die Abwehr gegen eine asketisch orientierte Irrlehre, die besonders unter den ‘jungeren Witwen’ grosse Resonanz gefunden hat.

The Point of the Step-Parallelism in Luke 1–2

Abstract: It has long been noted by interpreters that Luke's birth narrative offers a comparative portrayal of Jesus and John, with the effect that Jesus is seen as the greater of the two (a feature of the text commonly called ‘step-parallelism’). Several explanations for this narrative device have been offered by commentators, including the proposal that the step-parallelism serves as an apologetic response to a messianic sect proclaiming John the Baptist as the Christ. This paper argues that while apologetic concerns may play a role, the primary motivation for the contrast Luke composes between the two characters is christological. In short, the point of the step-parallelism is to show that in preparing the way for God, John is really preparing the way for Jesus, because Jesus represents Yahweh in his mission and person.

Verheißung und Erfüllung im Lichte paulinischer Theologie

Abstract: Paul is the first author of the NT who stresses the central biblical-theological theme of ‘promise and fulfilment’. He is doing so as apostle of the righteousness of God: the One God remains true to Himself as the ‘God of hope’ (Rom 15.13); sending His son to save the world of sinners He says his ‘Yes’ to all He has given in His grace to His people (2 Cor. 1.20), and He creates the eschatological act of redemption which is radically new in opening the Kingdom of God (Rom 14.17). In the horizon of his theology of justification, Paul discovers what God has promised to Abraham; in the horizon of his theology of promise, he discovers what God fulfils in justifying Jews and Gentiles by their faith. Paul's theology, maturing from Galatians to Romans, gives a good measure for Christian talk of promise and fulfilment in dialogue with the Jews.

Plutarch of Chaeronea and the Epistle of James on Communal Behaviour

Abstract: Despite the obvious differences between Plutarch's parties and James's churches, a careful look at the opening προβληματα of Plutarch's Quaestiones convivales sheds a helpful light upon the issues addressed in the Epistle of James. In both texts, the problems of quarrels, equitable seating arrangements and communal leadership are brought to the fore out of an assiduous concern for harmony. Nonetheless, unlike Plutarch, James does not ground his prescriptions for congregational peace in the friendship of the community but in ethical norms set up by God.

Jésus, le mamzer (Mt 1.18)

Abstract: La controverse sur la virginite de Marie a domine l’exegese de Mt 1.18 dans des debats recents. Les references critiques de la litterature rabbinique n’ont fait que confirmer cette tendance – a tort, comme nous le verrons. Notre tâche ici est premierement, d’expliquer comment une forte tradition academique – poussee par son interet sur la virginite de Marie – s’est appropriee certaines references rabbiniques, et deuxiemement, de nous concentrer sur la question de la culture contextuelle de Mt 1.18 que la litterature rabbinique peut nous aider a comprendre et cela dans une nouvelle perspective.

P52 and Nomina Sacra

Abstract: The Rylands fragment of John (PRyl 457, usually known as P52) is widely acclaimed in the standard textbooks as the oldest surviving fragment of the text of the NT. At the time of the publication of the editio princeps, it was dated to the first half of the second century.C. H. Roberts, An Unpublished Fragment of the Fourth Gospel in the John Rylands Library (Manchester, 1935) 16. Some doubts have been cast on this in recent years and a slightly later date (second half of the second century) proposed.A. Schmidt, ‘Zwei Anmerkungen zu P. Ryl. III 457’, APF 35 (1989) 11–12. Nevertheless it is widely agreed that the fragment is one of the earliest NT manuscripts that we possess.

Sepphoris and the Jesus Movement

Abstract: New information coming from the excavations at Sepphoris has redefined the understanding of life in central Galilee during the first century. Beginning in 3 BC, Herod Antipas built Sepphoris into a beautiful and fortified capital city, called by Josephus ‘the ornament of all Galilee’. Jesus grew up in Nazareth which was less than 4 miles south of Sepphoris, an hour's walk away. This paper focuses on the challenges to NT scholarship that arise from this new and exciting evidence.

The Once and Future Messiah in Early Christianity and Chabad

Abstract: The recent history of the modern Chabad (Lubavitcher) movement of Hasidic Judaism provides insight into the development of early Christianity. In both movements successful eschatological prophecies have increased belief in the leader's authority, and there is a mixture of ‘already’ and ‘not yet’ elements. Similar genres of literature are used to spread the good news (e.g. miracle catenae and collections of originally independent sayings). Both leaders tacitly accepted the messianic faith of their followers but were reticent about acclaiming their messiahship directly. The cataclysm of the Messiah's death has led to belief in his continued existence and even resurrection.

Weisheit in Joseph und Aseneth und den paulinischen Briefen

Abstract: Many parallels in themes, phrases, and motifs have been detected between the Hellenistic–Jewish romance Joseph and Aseneth ( JosAs ) and the letters of Paul. This article argues that common motifs and also the specific theological profile originate in the same speculative or dualistic branch of wisdom theology. The first part detects wisdom theology as a basic structure of the narrative in JosAs . The second part argues for wisdom theology in Colossians, 1 Cor 1–2 and Phil 3. Paul contrasts wisdom and the cross. However, important motifs are shared by Paul with wisdom theology, and he formulates his Christology as wisdom theology in a dialectic fashion.

Gottesvolk und Außenseiter: Eine geheime Beziehung Lukas - Matthäus

Abstract: Die Beruhrungspunkte zwischen den zwei Wundergeschichten Mt 8.5–13 (uber den Hauptmann in Kafarnaum) und 15.21–8 (uber die kanaanaische Frau) einerseits und dem Herrenwort Lk 4.25–7 (uber die Witwe in Sarepta und den Syrer Naaman) andererseits sind so auffallig, das eine bisher geheime Beziehung zwischen den Matthaustexten und dem Lukastext anzunehmen ist. Genauer: die matthaische Redaktion der zwei Wundergeschichten durfte von Lk 4.25–7 abhangig sein. Daraus folgt, das die Zwei-Quellen-Theorie zur Entstehung der synoptischen Evangelien modifiziert werden mus; denn laut dieser Theorie sollte die Gestaltung zweier Matthaustexte nicht vom lukanischen Sondergut (Lk 4.25–7) beeinflust sein. Wahrscheinlich hat Matthaus das ganze Lukasevangelium gekannt und gelegentlich benutzt. In seiner Illustration des Spruches Lk 4.25–7 durch das Erzahlungspaar Mt 8.5–13; 15.21–8 erweist sich Matthaus aber theologisch enger mit Paulus als mit Lukas verwandt.

La tête du prophète sur un plat ou l'anti-repas d'alliance (Mc 6,14-29)

Abstract: Une rapide comparaison des recits de Marc et de Flavius Josephe permet de degager la construction de deux intrigues differentes. Le texte de Marc est ensuite analyse pour degager l’intentio operis. L’examen de l’organisation du temps met en evidence les anachronies d’un recit ou se melent analepse et prolepse, et celui de l’intrigue fait voir le chemin emprunte par la violence pour emporter le juste. L’etude de la fonction narrative de Mc 6.14–29 dans l’intrigue globale du second evangile fait notamment ressortir le contraste entre le repas d’alliance de la derniere cene et sa caricature lors du banquet d’anniversaire d’Herode.

Vom Gold, das rostet (Jak 5.3)

Abstract: Können Gold und Silber rosten? Meist verdrängen die Interpretationen zu Jak 5.3 das Problem, das mit diesem Bildgebrauch gegeben ist. Dagegen stellt der vorliegende Artikel den Fehler der Metaphorik in den Mittelpunkt seiner Überlegungen. Bereits in der Antike kannte man die Werkstoffeigenschaften von Gold und Silber sehr genau, was sich auch literarisch ausreichend sicher belegen läßt. Die Frage muß deshalb lauten: Wodurch konnte der Fehler im Bild bei Jakobus veranlaßt worden sein? Als Hintergrund bietet sich am ehesten die frühjüdische Vorstellung von einem ‘Schatz im Himmel’ an, die hinsichtlich des befristeten Wertes irdischer Schätze auch deren Vergänglichkeit assoziiert. In Jak 5.3 geht es um die Nutzlosigkeit gehorteter Güter angesichts des kommenden Gerichtes. Um dieser Intention willen nimmt der Autor den Fehler des Bildes in Kauf.

Paul prédicateur dans les Actes des Apôtres

Abstract: Les trois discours des Actes (13, 16b-41 ; 17, 22b-31 ; 20, 18b-35) examines dans cet article et dont aucun n'est prononce dans une ville que la tradition chretienne a retenue comme implantation d'une (grande) eglise paulinienne, peuvent etre consideres comme support d'une predication. La figure de predicateur que l'auteur des Actes y dessine est en partie fictive et depasse le personnage historique qui sillonna la Mediterranee pour y planter l'Evangile. Ces discours, Luc les a recomposes dans la mesure ou il ne donne des paroles prononcees qu'un resume. A Antioche de Pisidie, il s'agit d'un discours juif dans une enveloppe grecque. A Athenes, Luc s'attarde a decrire la confrontation de Paul avec le monde paien dans un discours « grec » ou des elements de la culture juive affleurent en bien des endroits. A Milet, la predication de Paul devant les chretiens d'Ephese n'a pas produit sur le moment les fruits attendus. En un mot, Paul predicateur, apparait comme un homme dont la parole a des effets pour le moins variables