Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.8
Josiah D. Hall
Abstract:Mark 12:10–11 cites Ps 117:22–23 OG (118:22–23 MT) to conclude the parable of the tenants, which frames the gospel’s second half. The citation from one of the most frequently cited psalms in the New Testament reinforces the parable’s interpretation and thus plays an important role in the Markan narrative. Many interpreters conclude that the citation’s impact on the parable comes only from the citation’s self-contained imagery or, at most, the imagery’s function in a psalm praising God for vindicating God’s servant. In contrast, I contend that the psalm’s place in the Egyptian Hallel, a collection that played an important liturgical function at multiple Jewish festivals, contributes to how early Christ-followers could have construed the psalm and thus understood its use in Mark. Specifically, I argue that, if the portrait of the nations in the Hallel, especially in Ps 116 OG, shapes how one understands Ps 117, then the citation of Ps 117 in Mark serves to confirm an interpretation of the “others” to whom the vineyard is given as a mixed community of gentiles who have forsaken their idolatry, along with the faithful from Israel, united by their response to Jesus.
{"title":"Let the Nations Sing Hallelujah: The Influence of the Egyptian Hallel on the Citation of Psalm 117 OG in Mark 12:10–11","authors":"Josiah D. Hall","doi":"10.15699/jbl.1411.2022.8","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.8","url":null,"abstract":"Abstract:Mark 12:10–11 cites Ps 117:22–23 OG (118:22–23 MT) to conclude the parable of the tenants, which frames the gospel’s second half. The citation from one of the most frequently cited psalms in the New Testament reinforces the parable’s interpretation and thus plays an important role in the Markan narrative. Many interpreters conclude that the citation’s impact on the parable comes only from the citation’s self-contained imagery or, at most, the imagery’s function in a psalm praising God for vindicating God’s servant. In contrast, I contend that the psalm’s place in the Egyptian Hallel, a collection that played an important liturgical function at multiple Jewish festivals, contributes to how early Christ-followers could have construed the psalm and thus understood its use in Mark. Specifically, I argue that, if the portrait of the nations in the Hallel, especially in Ps 116 OG, shapes how one understands Ps 117, then the citation of Ps 117 in Mark serves to confirm an interpretation of the “others” to whom the vineyard is given as a mixed community of gentiles who have forsaken their idolatry, along with the faithful from Israel, united by their response to Jesus.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"137 - 156"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41533569","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.6
Wilson de Angelo Cunha
A standard view suggests that Isa 39 occupies its present location in chapters 36–39 for ideological reasons, providing a link with exile presupposed in chapters 40–66. Without denying Isa 39's connection with Isa 40–66, I show that Isa 39 also belongs to the motif of human trust prevalent in First Isaiah by tracking the triad “silver, gold, and treasures” in chapters 2, 30–31, and 39. I further argue that chapter 39 was purposefully assigned its current literary location to round off First Isaiah's political critique of foreign alliances. As a necessary implication, Isa 39 does not present a pious Hezekiah. Instead, First Isaiah ends with a paradigmatic negative version of the Davidic dynasty, highlighting its failure to trust YHWH as the main reason for the reality of exile.
{"title":"Isaiah 39 and the Motif of Human Trust in First Isaiah","authors":"Wilson de Angelo Cunha","doi":"10.15699/jbl.1411.2022.6","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.6","url":null,"abstract":"\u0000 A standard view suggests that Isa 39 occupies its present location in chapters 36–39 for ideological reasons, providing a link with exile presupposed in chapters 40–66. Without denying Isa 39's connection with Isa 40–66, I show that Isa 39 also belongs to the motif of human trust prevalent in First Isaiah by tracking the triad “silver, gold, and treasures” in chapters 2, 30–31, and 39. I further argue that chapter 39 was purposefully assigned its current literary location to round off First Isaiah's political critique of foreign alliances. As a necessary implication, Isa 39 does not present a pious Hezekiah. Instead, First Isaiah ends with a paradigmatic negative version of the Davidic dynasty, highlighting its failure to trust YHWH as the main reason for the reality of exile.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43666274","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.10
J. Dale
Abstract:Kenneth M. Wilson has argued that Augustine innovated the concept of “demonic faith” and that his influence has caused interpreters to misconstrue the diatribe found in Jas 2:18–20. Wilson reads the interlocutor’s speech as continuing through verse 19 and concludes that the statement about the demons believing does not come from the author of James. I respond to this reading by critiquing Wilson’s assertions about the ancient rhetorical form diatribe, clarifying the meaning of the verb πιστεύω, tracing the argument of the passage and showing how verse 19 fits within it, and giving attention to larger thematic resonances in the epistle. Of particular importance is a passage about two types of wisdom (3:13–18); one type, labeled demonic, provides an interpretive parallel for the statement in 2:19 that “the demons believe.” I seek to advance the conversation about the unity of the epistle by demonstrating how the themes of faith and wisdom resonate throughout chapters 1–3. In the Jacobean perspective, there are genuine forms of faith and wisdom that are gifts from above as well as deficient forms of each that are connected with the demonic realm. In this light, it makes sense to read the statement about the demons believing as part of the author’s argument rather than an objection from the interlocutor.
{"title":"Demonic Faith and Demonic Wisdom in James: A Response to Kenneth M. Wilson","authors":"J. Dale","doi":"10.15699/jbl.1411.2022.10","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.10","url":null,"abstract":"Abstract:Kenneth M. Wilson has argued that Augustine innovated the concept of “demonic faith” and that his influence has caused interpreters to misconstrue the diatribe found in Jas 2:18–20. Wilson reads the interlocutor’s speech as continuing through verse 19 and concludes that the statement about the demons believing does not come from the author of James. I respond to this reading by critiquing Wilson’s assertions about the ancient rhetorical form diatribe, clarifying the meaning of the verb πιστεύω, tracing the argument of the passage and showing how verse 19 fits within it, and giving attention to larger thematic resonances in the epistle. Of particular importance is a passage about two types of wisdom (3:13–18); one type, labeled demonic, provides an interpretive parallel for the statement in 2:19 that “the demons believe.” I seek to advance the conversation about the unity of the epistle by demonstrating how the themes of faith and wisdom resonate throughout chapters 1–3. In the Jacobean perspective, there are genuine forms of faith and wisdom that are gifts from above as well as deficient forms of each that are connected with the demonic realm. In this light, it makes sense to read the statement about the demons believing as part of the author’s argument rather than an objection from the interlocutor.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"177 - 195"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47056371","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.1b
J. Vanderkam
Abstract:The presentation centers on R. H. Charles, the pioneer scholar of Jewish apocalypses and pseudepigrapha in the English-speaking world. After a short biography of Charles, I offer a survey of his career and publications, followed by an explanation of how he and his contemporaries saw themselves as standing at a pivotal time in the history of interpreting the Bible. A listing of some examples from Charles’s work illustrates the point. The address concludes with several comparisons between biblical studies as practiced a century ago and today and with an imaginative look at what Charles might have thought had he been able to attend a twenty-first century Annual Meeting of the Society of Biblical Literature.
{"title":"R. H. Charles and Modern Biblical Studies","authors":"J. Vanderkam","doi":"10.15699/jbl.1411.2022.1b","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.1b","url":null,"abstract":"Abstract:The presentation centers on R. H. Charles, the pioneer scholar of Jewish apocalypses and pseudepigrapha in the English-speaking world. After a short biography of Charles, I offer a survey of his career and publications, followed by an explanation of how he and his contemporaries saw themselves as standing at a pivotal time in the history of interpreting the Bible. A listing of some examples from Charles’s work illustrates the point. The address concludes with several comparisons between biblical studies as practiced a century ago and today and with an imaginative look at what Charles might have thought had he been able to attend a twenty-first century Annual Meeting of the Society of Biblical Literature.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"22 - 6"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48181002","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.1a
Adela Yarbro Collins
{"title":"Introduction to the Presidential Address","authors":"Adela Yarbro Collins","doi":"10.15699/jbl.1411.2022.1a","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.1a","url":null,"abstract":"","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46519078","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.2
H. Najman, Konrad Schmid
Abstract:This essay presents a methodological commitment to rethink the presuppositions about compositional practices with respect to the assembly and production of what we have come to call the Pentateuch. Throughout the article the authors present an account of the ancient biblical writers and readers as committed to producing difference—not to produce an overall seamless linear narrative. The textual example focuses on the blood plague but considers the composition of the Pentateuch and biblical composition more generally.
{"title":"Reading the Blood Plague (Exodus 7: 14–25): The Hermeneutics of a Composite Text","authors":"H. Najman, Konrad Schmid","doi":"10.15699/jbl.1411.2022.2","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.2","url":null,"abstract":"Abstract:This essay presents a methodological commitment to rethink the presuppositions about compositional practices with respect to the assembly and production of what we have come to call the Pentateuch. Throughout the article the authors present an account of the ancient biblical writers and readers as committed to producing difference—not to produce an overall seamless linear narrative. The textual example focuses on the blood plague but considers the composition of the Pentateuch and biblical composition more generally.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"23 - 42"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43474427","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.3
Alice Mandell
Abstract:Past works have connected the design, execution, and content of Aaron’s inscribed clothing in the tabernacle-building narrative in Exod 28 and 39 to different types of ancient Near Eastern inscriptions. This largely form-critical enterprise sheds light on their power as inscriptions that draw authority from diverse text-types, including dedications, seals, and amulets. Yet the inscriptions set into Aaron’s clothing do more than tell us about the types of textual practices priests may have known about or engaged in—they project a priestly ideal of writing as a source of ritual authority. When the narrative description of these inscriptions is theorized through the framework of multimodality, we can see that they communicate through their semantic content and through their design, but also through their display features on Aaron’s body and their movement with him in the tabernacle. Exodus 28 and 39 embed a host of inscriptional practices into Aaron’s uniform in a way that transforms it into an archetypical priestly text, one that is mobile yet tied to the priesthood. In the story of the building of the tabernacle, this literary representation of Aaron’s inscribed clothing both anticipates and affirms the ritual authority of texts in priestly communities in the aftermath of the destruction of Jerusalem’s temple in the Neo-Babylonian period.
{"title":"Writing as a Source of Ritual Authority: The High Priest’s Body as a Priestly Text in the Tabernacle-Building Story","authors":"Alice Mandell","doi":"10.15699/jbl.1411.2022.3","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.3","url":null,"abstract":"Abstract:Past works have connected the design, execution, and content of Aaron’s inscribed clothing in the tabernacle-building narrative in Exod 28 and 39 to different types of ancient Near Eastern inscriptions. This largely form-critical enterprise sheds light on their power as inscriptions that draw authority from diverse text-types, including dedications, seals, and amulets. Yet the inscriptions set into Aaron’s clothing do more than tell us about the types of textual practices priests may have known about or engaged in—they project a priestly ideal of writing as a source of ritual authority. When the narrative description of these inscriptions is theorized through the framework of multimodality, we can see that they communicate through their semantic content and through their design, but also through their display features on Aaron’s body and their movement with him in the tabernacle. Exodus 28 and 39 embed a host of inscriptional practices into Aaron’s uniform in a way that transforms it into an archetypical priestly text, one that is mobile yet tied to the priesthood. In the story of the building of the tabernacle, this literary representation of Aaron’s inscribed clothing both anticipates and affirms the ritual authority of texts in priestly communities in the aftermath of the destruction of Jerusalem’s temple in the Neo-Babylonian period.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"43 - 64"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48714357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.4
Benjamin J. M. Johnson
Abstract:The presence of the humorous or comic in the Hebrew Bible has been well established in numerous studies. Somewhat surprisingly, however, the ark narrative in 1 Sam 4–6 has not featured regularly in works on humor in the Hebrew Bible, despite the fact that commentators regularly note the dark humor present in this narrative. I seek to fill that gap by offering a humorous reading of the ark narrative in 1 Sam 4–6, arguing not only that humor is present in the story and therefore worthy of attention but also that the dark humor of this narrative is part of how the story works. One does not fully appreciate the point of this narrative unless one sees the funny side. I will utilize the benign violations theory of humor to see the way this story plays with the reader’s understanding of “the other” first by mocking the other in order to give the Israelites hope and then by asking just how other the other really is in order to convict the Israelites. In order to see how the story does both of these things, we need to pay attention to its comic vision.
{"title":"Humor in the Midst of Tragedy: The Comic Vision of 1 Samuel 4–6","authors":"Benjamin J. M. Johnson","doi":"10.15699/jbl.1411.2022.4","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.4","url":null,"abstract":"Abstract:The presence of the humorous or comic in the Hebrew Bible has been well established in numerous studies. Somewhat surprisingly, however, the ark narrative in 1 Sam 4–6 has not featured regularly in works on humor in the Hebrew Bible, despite the fact that commentators regularly note the dark humor present in this narrative. I seek to fill that gap by offering a humorous reading of the ark narrative in 1 Sam 4–6, arguing not only that humor is present in the story and therefore worthy of attention but also that the dark humor of this narrative is part of how the story works. One does not fully appreciate the point of this narrative unless one sees the funny side. I will utilize the benign violations theory of humor to see the way this story plays with the reader’s understanding of “the other” first by mocking the other in order to give the Israelites hope and then by asking just how other the other really is in order to convict the Israelites. In order to see how the story does both of these things, we need to pay attention to its comic vision.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"65 - 82"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49623462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.7
B. Suchard
Abstract:The presence of words deriving from Greek κιθάρα (“cithara”), σαμβύκη (“sambuca”), ψαλτήριον (“psaltery”), and συμφωνία (“symphonia”) in Dan 3 has long been taken as damning evidence against the traditional sixth-century BCE date of composition for the book of Daniel. For the past fifty years, however, scholars have increasingly argued that Greek loanwords could have occurred in sixth-century Aramaic. In this article, I challenge the underlying assumption that the Greek words in Dan 3 result from lexical borrowing. They are characterized by a lack of phonological and morphological integration. This suggests that they are not established loanwords but instances of code-switching: Greek linguistic material was inserted into an Aramaic framework by a multilingual author, writing for an audience that was similarly multilingual. As widespread proficiency in Greek is not known to have occurred in the Near East before the Macedonian conquests of the 330s, the identification of these words as code switches thus limits their use in Dan 3 to the Hellenistic period and strongly suggests that they were used for literary effect: together with the lack of Greek code-switching elsewhere in the chapter, they highlight the transience of worldly empires. The phonology of the Greek underlying these code-switches as revealed by the use of matres lectionis, moreover, points to a terminus post quem of ca. 200 BCE, later than the story collection of Dan 2–6 is usually held to have been put together.
{"title":"The Greek in Daniel 3: Code-Switching, Not Loanwords","authors":"B. Suchard","doi":"10.15699/jbl.1411.2022.7","DOIUrl":"https://doi.org/10.15699/jbl.1411.2022.7","url":null,"abstract":"Abstract:The presence of words deriving from Greek κιθάρα (“cithara”), σαμβύκη (“sambuca”), ψαλτήριον (“psaltery”), and συμφωνία (“symphonia”) in Dan 3 has long been taken as damning evidence against the traditional sixth-century BCE date of composition for the book of Daniel. For the past fifty years, however, scholars have increasingly argued that Greek loanwords could have occurred in sixth-century Aramaic. In this article, I challenge the underlying assumption that the Greek words in Dan 3 result from lexical borrowing. They are characterized by a lack of phonological and morphological integration. This suggests that they are not established loanwords but instances of code-switching: Greek linguistic material was inserted into an Aramaic framework by a multilingual author, writing for an audience that was similarly multilingual. As widespread proficiency in Greek is not known to have occurred in the Near East before the Macedonian conquests of the 330s, the identification of these words as code switches thus limits their use in Dan 3 to the Hellenistic period and strongly suggests that they were used for literary effect: together with the lack of Greek code-switching elsewhere in the chapter, they highlight the transience of worldly empires. The phonology of the Greek underlying these code-switches as revealed by the use of matres lectionis, moreover, points to a terminus post quem of ca. 200 BCE, later than the story collection of Dan 2–6 is usually held to have been put together.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"121 - 136"},"PeriodicalIF":0.6,"publicationDate":"2022-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48946922","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-15DOI: 10.15699/jbl.1411.2022.9
Aļesja Lavrinoviča
Abstract:This article discusses the syntactical position and function of 1 Cor 14:33b (“as in all the churches of the saints”) in its immediate context. Internal evidence reveals that verse 33b does not have a smooth syntactic connection to either the preceding (“God is a God of peace”) or the following clause (“women should be silent”). The purpose of this study is to illuminate the syntactical function of verse 33b and its place in 1 Cor 14. Verse 33b has been counted by some scholars, for example, Jan Willem Straatman and Johannes Weiss, as the work of a Pauline editor (along with vv. 34–35). I aim to determine whether the hypothesis of Straatman and Weiss can be justified concerning verse 33b. In the first part of the article, I survey the way the critical edition NA28, SBLGNT, and the tools for the syntactic analysis of the Greek New Testament present 1 Cor 14:33b. Next I outline several proposals in the scholarly literature concerning the position of verse 33b, which result in seven different exegetical readings. Finally, I discuss the syntax of verse 33b and compare it with similar phrases found in 1 Corinthians.
摘要：本文讨论了《科前书》14:33b（“在所有圣徒的教会中”）在其直接语境中的句法位置和功能。内部证据表明，第33b节与前一句（“上帝是和平之神”）或后一句（（“女人应该沉默”）都没有流畅的句法联系。本研究的目的是阐明33b节的句法功能及其在《科前书》14章中的地位。一些学者，例如Jan Willem Straatman和Johannes Weiss，将第33b节视为波林编辑的作品（以及第34-35节）。我的目的是确定斯特拉特曼和维斯关于第33b节的假设是否合理。在文章的第一部分，我调查了批判性版本NA28，SBLGNT，以及希腊语新约现在1 Cor 14:33b的句法分析工具。接下来，我概述了学术文献中关于第33b节位置的几项建议，这些建议导致了七种不同的训诫解读。最后，我讨论了第33b节的语法，并将其与《哥林多前书》中的类似短语进行了比较。
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