Pub Date : 2022-01-27DOI: 10.15699/jbl.1404.2021.11
Teresa M. Bejan
In Mede’s anecdote, this obstreperous individual represented the excesses to which a lay or “mechanick” preacher might go in asserting the priesthood of all believers. Yet in his refusal to “doff and don” his hat—that is, to pay hat honor—to the Commissioners, the oatmeal maker also revealed himself to be an enthusiastic amateur acting on one biblical injunction in particular: “God is no respecter of persons” (KJV). The anecdote provokes a key question for citation practices, and how they assign honor or shame. This statement of God’s impartiality in Acts 10:34—as well as Jas 2:1 and Rom 2:11—can sound jarring to modern ears. Contemporary liberal egalitarianism, after all, relies on the neo-Kantian language of respect for persons and its demand that every individual qua moral agent or “person” be treated with “equal concern and respect.”2 In the everyday micropolitics of egalitarian interaction, this means
{"title":"No Respecter of Persons","authors":"Teresa M. Bejan","doi":"10.15699/jbl.1404.2021.11","DOIUrl":"https://doi.org/10.15699/jbl.1404.2021.11","url":null,"abstract":"In Mede’s anecdote, this obstreperous individual represented the excesses to which a lay or “mechanick” preacher might go in asserting the priesthood of all believers. Yet in his refusal to “doff and don” his hat—that is, to pay hat honor—to the Commissioners, the oatmeal maker also revealed himself to be an enthusiastic amateur acting on one biblical injunction in particular: “God is no respecter of persons” (KJV). The anecdote provokes a key question for citation practices, and how they assign honor or shame. This statement of God’s impartiality in Acts 10:34—as well as Jas 2:1 and Rom 2:11—can sound jarring to modern ears. Contemporary liberal egalitarianism, after all, relies on the neo-Kantian language of respect for persons and its demand that every individual qua moral agent or “person” be treated with “equal concern and respect.”2 In the everyday micropolitics of egalitarian interaction, this means","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"831 - 836"},"PeriodicalIF":0.6,"publicationDate":"2022-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44731052","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 : 2022-01-27DOI: 10.15699/jbl.1404.2021.5
Andrew Glen Daniel
Abstract:Using the linguistic concepts of idiolect and register, this study develops a new, empirically grounded method for textual criticism of the Hebrew Bible by focusing on verbal syntax and translation technique in Old Greek Daniel, particularly chapters 4–6. The translator of OG Daniel regularly uses distinctive verbal syntax in the plus material. These verbal forms and syntactic constructions are idiosyncratic compared to established translational patterns with a known Aramaic Vorlage, betraying the translator's linguistic idiolect, which is generally of a higher register. These data constitute the translator's tell: a single translator is not translating an alternate literary text but composing and rewriting in Greek.
{"title":"The Translator's Tell: Translation Technique, Verbal Syntax, and the Myth of Old Greek Daniel's Alternate Semitic Vorlage","authors":"Andrew Glen Daniel","doi":"10.15699/jbl.1404.2021.5","DOIUrl":"https://doi.org/10.15699/jbl.1404.2021.5","url":null,"abstract":"Abstract:Using the linguistic concepts of idiolect and register, this study develops a new, empirically grounded method for textual criticism of the Hebrew Bible by focusing on verbal syntax and translation technique in Old Greek Daniel, particularly chapters 4–6. The translator of OG Daniel regularly uses distinctive verbal syntax in the plus material. These verbal forms and syntactic constructions are idiosyncratic compared to established translational patterns with a known Aramaic Vorlage, betraying the translator's linguistic idiolect, which is generally of a higher register. These data constitute the translator's tell: a single translator is not translating an alternate literary text but composing and rewriting in Greek.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"723 - 749"},"PeriodicalIF":0.6,"publicationDate":"2022-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43135087","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.7
Heidi Wendt
Abstract:This article bridges two substantial but historically distinct bodies of scholarship on the Gospel of Mark: investigation of its multiple secrecy motifs, on the one hand, and its alleged "Paulinism," on the other. Recent decades have seen renewed interest in exploring a possible relationship between Paul and the earliest gospel, whether attributed to its general conformity with "Pauline Christianity" or to the author's specific knowledge of Pauline letters. Despite being a prominent topic in other scholarship on Mark, however, secrecy has received little sustained attention with respect to the question of Pauline influence. I address this lacuna by amplifying the many theological affinities between the texts while also exploring Mark's secrecy as a narrative strategy whose elements cooperate to privilege Paul as the principal (or only) authority on Christ. I then broach the implications of my reading for the gospel's early reception, offering preliminary theorization of intellectual dynamics it fostered and in which settings these may have resonated.
{"title":"Secrecy as Pauline Influence on the Gospel of Mark","authors":"Heidi Wendt","doi":"10.15699/jbl.1403.2021.7","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.7","url":null,"abstract":"Abstract:This article bridges two substantial but historically distinct bodies of scholarship on the Gospel of Mark: investigation of its multiple secrecy motifs, on the one hand, and its alleged \"Paulinism,\" on the other. Recent decades have seen renewed interest in exploring a possible relationship between Paul and the earliest gospel, whether attributed to its general conformity with \"Pauline Christianity\" or to the author's specific knowledge of Pauline letters. Despite being a prominent topic in other scholarship on Mark, however, secrecy has received little sustained attention with respect to the question of Pauline influence. I address this lacuna by amplifying the many theological affinities between the texts while also exploring Mark's secrecy as a narrative strategy whose elements cooperate to privilege Paul as the principal (or only) authority on Christ. I then broach the implications of my reading for the gospel's early reception, offering preliminary theorization of intellectual dynamics it fostered and in which settings these may have resonated.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"579 - 600"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44652562","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.8
M. D. Litwa
Abstract:This article argues that the Lukan rewriting of Mark's ὡς ἄγγελοι ("like angels," Mark 12:25) as ἰσάγγελοι (Luke 20:36) indicates a more robust idea of physical and moral transformation. In short, believers have the capability of being transformed into angels or into entities ontologically and morally on a par with angels. This thesis is argued mainly by a reception-historical investigation of Luke 20:36 up to and including the fourth century CE. Ultimately, I recommend that future editions of the NRSV not translate ἰσάγγελοι in Luke 20:36 as "like (the) angels," as if ἰσάγγελοι and ὡς ἄγγελοι (Mark 12:25 // Matt 22:30) meant the same thing. The ἰσ- prefix expresses more than the vague term "like," and translations of ἰσάγγελοι should reflect the more daringly transformational sense of the term: "they are equal to angels."
{"title":"Equal to Angels: The Early Reception History of the Lukan ἰσάγγελοι (Luke 20:36)","authors":"M. D. Litwa","doi":"10.15699/jbl.1403.2021.8","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.8","url":null,"abstract":"Abstract:This article argues that the Lukan rewriting of Mark's ὡς ἄγγελοι (\"like angels,\" Mark 12:25) as ἰσάγγελοι (Luke 20:36) indicates a more robust idea of physical and moral transformation. In short, believers have the capability of being transformed into angels or into entities ontologically and morally on a par with angels. This thesis is argued mainly by a reception-historical investigation of Luke 20:36 up to and including the fourth century CE. Ultimately, I recommend that future editions of the NRSV not translate ἰσάγγελοι in Luke 20:36 as \"like (the) angels,\" as if ἰσάγγελοι and ὡς ἄγγελοι (Mark 12:25 // Matt 22:30) meant the same thing. The ἰσ- prefix expresses more than the vague term \"like,\" and translations of ἰσάγγελοι should reflect the more daringly transformational sense of the term: \"they are equal to angels.\"","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"601 - 622"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48353621","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.1
Wongi Park
Abstract:The primary goal of this article is to provide justifications for moving from monoracial to multiracial biblical studies. I argue that a diagnosis of whiteness as a methodological problem is both timely and necessary and, further, that addressing the issue directly—rather than circumventing it—is crucial for diversifying biblical studies. To that end, decentering whiteness as a singular foundation and foregrounding a multiplicity of global voices, perspectives, and starting points are crucial for envisioning biblical studies beyond whiteness. In putting forth this claim, I appeal to multiracial coalitions of Africana, Asian, Indigenous, Islander, Latinx, and White scholars across racial/ethnic, generational, and geographical lines who have laid the foundation for this work. If multiracial biblical studies represents the antithesis of a monoracial Eurocentric biblical studies, how can a new and emerging generation of scholars enact the necessary changes through mutual dialogue, partnerships, and coalition building?
{"title":"Multiracial Biblical Studies","authors":"Wongi Park","doi":"10.15699/jbl.1403.2021.1","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.1","url":null,"abstract":"Abstract:The primary goal of this article is to provide justifications for moving from monoracial to multiracial biblical studies. I argue that a diagnosis of whiteness as a methodological problem is both timely and necessary and, further, that addressing the issue directly—rather than circumventing it—is crucial for diversifying biblical studies. To that end, decentering whiteness as a singular foundation and foregrounding a multiplicity of global voices, perspectives, and starting points are crucial for envisioning biblical studies beyond whiteness. In putting forth this claim, I appeal to multiracial coalitions of Africana, Asian, Indigenous, Islander, Latinx, and White scholars across racial/ethnic, generational, and geographical lines who have laid the foundation for this work. If multiracial biblical studies represents the antithesis of a monoracial Eurocentric biblical studies, how can a new and emerging generation of scholars enact the necessary changes through mutual dialogue, partnerships, and coalition building?","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"435 - 459"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43768565","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.6
Joshua Berman
Abstract:Scholars have long struggled to discern order or progression in the ideas and messages contained in Lam 1. There is consensus that the poem features two speakers: in verses 1–9b the narrator's voice alone is heard, while in verses 9c–22 the voice of Bat-Zion is dominant, although hardly exclusive. This study draws from the sociology of collective trauma. For sociologist Jeffrey Alexander, culture agents seek to create culture scripts to encourage traumatized communities to adopt a metanarrative of meaning about their trauma. I assume that Lamentations, and with it chapter 1, is written for a sixth-century Judean audience in crisis. It not only expresses pain but is constructive, didactic, and hortatory in nature. Drawing from narratological studies of the didactic voice in Psalms and Jeremiah, I read the narrator as a pastoral mentor, a constructed figure who stands in as the voice of the author. Through the agency of the pastoral mentor, the author nurtures a relationship of confidence building with his audience, through the constructed figure of Bat-Zion. The pastoral mentor seeks to guide Bat-Zion through nine progressive stages of theological awareness and rehabilitation.
{"title":"The Drama of Spiritual Rehabilitation in Lamentations 1","authors":"Joshua Berman","doi":"10.15699/jbl.1403.2021.6","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.6","url":null,"abstract":"Abstract:Scholars have long struggled to discern order or progression in the ideas and messages contained in Lam 1. There is consensus that the poem features two speakers: in verses 1–9b the narrator's voice alone is heard, while in verses 9c–22 the voice of Bat-Zion is dominant, although hardly exclusive. This study draws from the sociology of collective trauma. For sociologist Jeffrey Alexander, culture agents seek to create culture scripts to encourage traumatized communities to adopt a metanarrative of meaning about their trauma. I assume that Lamentations, and with it chapter 1, is written for a sixth-century Judean audience in crisis. It not only expresses pain but is constructive, didactic, and hortatory in nature. Drawing from narratological studies of the didactic voice in Psalms and Jeremiah, I read the narrator as a pastoral mentor, a constructed figure who stands in as the voice of the author. Through the agency of the pastoral mentor, the author nurtures a relationship of confidence building with his audience, through the constructed figure of Bat-Zion. The pastoral mentor seeks to guide Bat-Zion through nine progressive stages of theological awareness and rehabilitation.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"557 - 578"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43643265","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.5
Chwi-Woon Kim
Abstract:The majority of studies that apply trauma hermeneutics to the Hebrew Bible concentrate on ancient Israelites' experiences of the Babylonian exile and ensuing literary productions. Expanding the horizon of this interpretive tendency, I trace evidence for persistent legacies of Israel's collective trauma beyond the sixth century BCE. I argue that psalms of communal lament bear witness to ancient Israelites' transgenerational transmission of their ancestors' unresolved trauma rooted in historical experiences of divine anger. Demonstrating this argument involves exploring the mechanism and content of transgenerational trauma. The first section of this article compares ancient Mesopotamian Emesal laments with biblical psalms in order to identify shared textual mechanisms for transmitting ancestral laments in the Elohistic Psalter. Recognizing that psalms of communal lament in the Elohistic Psalter convey Israelites' long-lasting memories of national catastrophes, the second section examines the content of transgenerational trauma by analyzing divine anger as a key motif that underlies these psalms. This analysis notes that nonpenitential psalms of communal lament commonly perceive divine anger as the primary cause of Israel's national calamities. In light of a theory of transgenerational transmission of trauma, I suggest that the continual transmission of ancestors' nonpenitential responses to divine anger reveals Israelites' transgenerational trauma, differentiating this phenomenon from the process of trauma associated with self-blame.
{"title":"Psalms of Communal Lament as a Relic of Transgenerational Trauma","authors":"Chwi-Woon Kim","doi":"10.15699/jbl.1403.2021.5","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.5","url":null,"abstract":"Abstract:The majority of studies that apply trauma hermeneutics to the Hebrew Bible concentrate on ancient Israelites' experiences of the Babylonian exile and ensuing literary productions. Expanding the horizon of this interpretive tendency, I trace evidence for persistent legacies of Israel's collective trauma beyond the sixth century BCE. I argue that psalms of communal lament bear witness to ancient Israelites' transgenerational transmission of their ancestors' unresolved trauma rooted in historical experiences of divine anger. Demonstrating this argument involves exploring the mechanism and content of transgenerational trauma. The first section of this article compares ancient Mesopotamian Emesal laments with biblical psalms in order to identify shared textual mechanisms for transmitting ancestral laments in the Elohistic Psalter. Recognizing that psalms of communal lament in the Elohistic Psalter convey Israelites' long-lasting memories of national catastrophes, the second section examines the content of transgenerational trauma by analyzing divine anger as a key motif that underlies these psalms. This analysis notes that nonpenitential psalms of communal lament commonly perceive divine anger as the primary cause of Israel's national calamities. In light of a theory of transgenerational transmission of trauma, I suggest that the continual transmission of ancestors' nonpenitential responses to divine anger reveals Israelites' transgenerational trauma, differentiating this phenomenon from the process of trauma associated with self-blame.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"531 - 556"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44163227","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.2
Konrad Schmid
Abstract:In the recent past, Wellhausen's classic Documentary Hypothesis has been developed and refined by a group of scholars who identify as "Neo-Documentarians." Their approach has been aptly described in a list of seven points published by both Joel S. Baden and Jeffrey Stackert. This list is labeled the "Neo-Documentarian Manifesto" here and will be critically discussed. The evaluation will particularly highlight the methodological separation between literary and historical perspectives and the notion of a mechanical compiler.
{"title":"The Neo-Documentarian Manifesto: A Critical Reading","authors":"Konrad Schmid","doi":"10.15699/jbl.1403.2021.2","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.2","url":null,"abstract":"Abstract:In the recent past, Wellhausen's classic Documentary Hypothesis has been developed and refined by a group of scholars who identify as \"Neo-Documentarians.\" Their approach has been aptly described in a list of seven points published by both Joel S. Baden and Jeffrey Stackert. This list is labeled the \"Neo-Documentarian Manifesto\" here and will be critically discussed. The evaluation will particularly highlight the methodological separation between literary and historical perspectives and the notion of a mechanical compiler.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"461 - 479"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42156962","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.4
M. W. Martin
Abstract:The study addresses the much-debated question of whether Hebrew poetic composition is characterized by meter. I examine the question in the light of ancient Greco-Roman literary theory and its reflections on Greek and Latin periodic prose. Greco-Roman theorists chart a spectrum of poetic composition, with ordinary prose on one end, metered poetry on the other, and poetic or "periodic" prose occupying a middle ground between the two. I show that (a) Hebrew poetic composition is characterized by the same formal devices as Greco-Roman periodic prose; (b) these devices structure Hebrew poetry into the same periodic literary form seen in Greco-Roman periodic prose; and (c) this form produces the same rhythmic effect as in Greco-Roman periodic prose, one that is natural, not intentionally summoned, and of comparative irregularity. Micah 3:9–12, Wilfred G. E. Watson's alleged "good illustration" of "regular metrical pattern," is examined as a case in point.
摘要:本研究探讨了希伯来语诗歌创作是否以格律为特征这一备受争议的问题。我从古希腊罗马文学理论及其对希腊和拉丁周期性散文的反思的角度来研究这个问题。希腊罗马理论家描绘了诗歌创作的光谱，普通散文在一端，韵律诗在另一端，诗意或“周期性”散文占据两者之间的中间地带。我展示了(a)希伯来诗歌作品的特点是采用与希腊罗马周期性散文相同的形式手法;(b)这些装置将希伯来诗歌结构成与希腊罗马周期性散文相同的周期性文学形式;(c)这种形式产生与希腊罗马周期散文相同的节奏效果，一种自然的，不是故意召唤的，相对不规则的。弥迦书3:9-12，威尔弗雷德·g·e·沃森(Wilfred G. E. Watson)所谓的“有规则的格律模式”的“好例证”，是一个恰当的例子。
{"title":"Does Ancient Hebrew Poetry Have Meter?","authors":"M. W. Martin","doi":"10.15699/jbl.1403.2021.4","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.4","url":null,"abstract":"Abstract:The study addresses the much-debated question of whether Hebrew poetic composition is characterized by meter. I examine the question in the light of ancient Greco-Roman literary theory and its reflections on Greek and Latin periodic prose. Greco-Roman theorists chart a spectrum of poetic composition, with ordinary prose on one end, metered poetry on the other, and poetic or \"periodic\" prose occupying a middle ground between the two. I show that (a) Hebrew poetic composition is characterized by the same formal devices as Greco-Roman periodic prose; (b) these devices structure Hebrew poetry into the same periodic literary form seen in Greco-Roman periodic prose; and (c) this form produces the same rhythmic effect as in Greco-Roman periodic prose, one that is natural, not intentionally summoned, and of comparative irregularity. Micah 3:9–12, Wilfred G. E. Watson's alleged \"good illustration\" of \"regular metrical pattern,\" is examined as a case in point.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"503 - 529"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48018469","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 : 2021-10-20DOI: 10.15699/jbl.1403.2021.9
Markus Oehler
Abstract:This article undertakes a new historical assessment of the beatings Paul received five times from Judeans (2 Cor 11:24). According to one view, the apostle took this punishment voluntarily, indicating his belonging to Judaism. I show that Paul could not have received this sentence in the diaspora, but only in Judea and Galilee. It was imposed on him by local courts to whose authority he was subject. On the one hand, this understanding is supported by the fact that, by analogy with penalties in Greco-Roman associations, offenses against the communal order were mostly sentenced by fines or exclusion. On the other hand, legal-historical arguments show that corporal punishment was not a legal option for diaspora synagogues. The fact that Paul did not voluntarily submit to the beatings therefore deprives 2 Cor 11:24 of its argumentative force in the debate about the apostle's relationship to Judaism.
{"title":"The Punishment of Thirty-Nine Lashes (2 Corinthians 11:24) and the Place of Paul in Judaism","authors":"Markus Oehler","doi":"10.15699/jbl.1403.2021.9","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.9","url":null,"abstract":"Abstract:This article undertakes a new historical assessment of the beatings Paul received five times from Judeans (2 Cor 11:24). According to one view, the apostle took this punishment voluntarily, indicating his belonging to Judaism. I show that Paul could not have received this sentence in the diaspora, but only in Judea and Galilee. It was imposed on him by local courts to whose authority he was subject. On the one hand, this understanding is supported by the fact that, by analogy with penalties in Greco-Roman associations, offenses against the communal order were mostly sentenced by fines or exclusion. On the other hand, legal-historical arguments show that corporal punishment was not a legal option for diaspora synagogues. The fact that Paul did not voluntarily submit to the beatings therefore deprives 2 Cor 11:24 of its argumentative force in the debate about the apostle's relationship to Judaism.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"623 - 640"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44496303","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}
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