Pub Date : 2024-01-01DOI: 10.1017/s0028688523000322
Afetame Alabi
This article examines the synoptic saying on serving two masters (Matt 6.24; Luke 16.13) in light of the evidence for jointly owned slaves in documentary papyri. The saying implies that the slave of two masters will inevitably be more loyal or exclusively loyal to one master. Scholars usually accept this as an accurate depiction of jointly owned slaves. However, the papyrological evidence shows that the relationship between jointly owned slaves and their owners varied in everyday life and that slaves had little control over their loyalty to each master. The saying is, therefore, not a fully realistic portrait of how jointly owned slaves served their masters in antiquity but is possibly a slave stereotype that contributes to the (un)faithful slave imageries in the Gospels.
{"title":"Can a Slave Serve Two Masters? Jointly Owned Slaves in Documentary Papyri and the Synoptic Gospels","authors":"Afetame Alabi","doi":"10.1017/s0028688523000322","DOIUrl":"https://doi.org/10.1017/s0028688523000322","url":null,"abstract":"This article examines the synoptic saying on serving two masters (Matt 6.24; Luke 16.13) in light of the evidence for jointly owned slaves in documentary papyri. The saying implies that the slave of two masters will inevitably be more loyal or exclusively loyal to one master. Scholars usually accept this as an accurate depiction of jointly owned slaves. However, the papyrological evidence shows that the relationship between jointly owned slaves and their owners varied in everyday life and that slaves had little control over their loyalty to each master. The saying is, therefore, not a fully realistic portrait of how jointly owned slaves served their masters in antiquity but is possibly a slave stereotype that contributes to the (un)faithful slave imageries in the Gospels.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2024-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140526948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000206
Andrew J. Patton
Four of the witnesses selected for the Editio Critica Maior of Mark are witnesses to a unique combination of catena commentaries on the Gospels not found in any other manuscripts. An analysis of their text in the Gospel of Mark, using the tools of the Coherence-Based Genealogical Method, shows that they also feature an almost identical form of the biblical text that frequently diverges from both the Majority Text and all other Greek New Testament manuscripts. These four manuscripts, GA 238, GA 377, GA 807 and GA 1160, therefore, constitute a group within the textual tradition of the Gospels. This article provides the evidence that GA 377 is a direct copy of GA 807. No other instances of direct copying can be proven within the group, but their agreement raises the possibility that they are siblings. The format of the catenae may explain the high degree of homogeneity in this group of Gospels manuscripts.
为《马可福音主要批判版》挑选的四位见证人见证了福音书的连环注释的独特组合，这在其他手稿中是找不到的。通过对《马可福音》中这些文本的分析，使用基于一致性的系谱方法，发现它们也具有几乎相同的圣经文本形式，经常与多数文本和所有其他希腊新约手稿不同。因此，这四份手稿，GA 238, GA 377, GA 807和GA 1160，构成了福音书文本传统中的一个群体。这篇文章提供了证据，证明ga377是ga807的直接副本。在这个群体中没有其他直接复制的例子可以证明，但他们的一致增加了他们是兄弟姐妹的可能性。链表的格式可以解释这组福音书手稿的高度同质性。
{"title":"Direct Copying in a Group of Gospel Manuscripts with Catenae","authors":"Andrew J. Patton","doi":"10.1017/s0028688523000206","DOIUrl":"https://doi.org/10.1017/s0028688523000206","url":null,"abstract":"Four of the witnesses selected for the <jats:italic>Editio Critica Maior</jats:italic> of Mark are witnesses to a unique combination of catena commentaries on the Gospels not found in any other manuscripts. An analysis of their text in the Gospel of Mark, using the tools of the Coherence-Based Genealogical Method, shows that they also feature an almost identical form of the biblical text that frequently diverges from both the Majority Text and all other Greek New Testament manuscripts. These four manuscripts, GA 238, GA 377, GA 807 and GA 1160, therefore, constitute a group within the textual tradition of the Gospels. This article provides the evidence that GA 377 is a direct copy of GA 807. No other instances of direct copying can be proven within the group, but their agreement raises the possibility that they are siblings. The format of the catenae may explain the high degree of homogeneity in this group of Gospels manuscripts.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138497035","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000139
Conrad Thorup Elmelund, Tommy Wasserman
This article surveys the subscriptions to the Gospel of Mark in 157 Greek manuscripts, noting their gradual development from being identical to the title in the earliest phase to becoming more and more elaborate and significant for the history of interpretation. Early on, as reflected in the title, the Second Gospel was associated with Mark, known to be Peter's disciple and interpreter. In the fourth or fifth century, an editor added the information that it was written (or spoken) by Mark in Latin in Rome as reflected in the Peshitta and later Byzantine manuscripts. At some point between the seventh and ninth centuries, an unknown editor added dates for each of the four Gospels from a source which has been attributed to Hippolytus’ Chronicle, and in the process made a cascading error which resulted in too early dates for Mark, Luke and John. In the archetype of Family 13, these traditions were combined which suggests that the archetype of Family 13 is no earlier than the eighth century. A main factor behind this gradual growth of the subscriptions is authentication and authorisation – in the case of the Second Gospel, the association with Mark and Peter legitimates its claim of apostolicity and orthodoxy. Moreover, the situating of each Gospel in time and space through the subscriptions not only satisfies human curiosity but contributes to the construction of an ancient Christian ‘landscape of memory’, reflecting the collective memory of the early Christians, thus shaping and enhancing their identity.
{"title":"The Subscriptions to Mark's Gospel and History of Reception","authors":"Conrad Thorup Elmelund, Tommy Wasserman","doi":"10.1017/s0028688523000139","DOIUrl":"https://doi.org/10.1017/s0028688523000139","url":null,"abstract":"This article surveys the subscriptions to the Gospel of Mark in 157 Greek manuscripts, noting their gradual development from being identical to the title in the earliest phase to becoming more and more elaborate and significant for the history of interpretation. Early on, as reflected in the title, the Second Gospel was associated with Mark, known to be Peter's disciple and interpreter. In the fourth or fifth century, an editor added the information that it was written (or spoken) by Mark in Latin in Rome as reflected in the Peshitta and later Byzantine manuscripts. At some point between the seventh and ninth centuries, an unknown editor added dates for each of the four Gospels from a source which has been attributed to Hippolytus’ <jats:italic>Chronicle</jats:italic>, and in the process made a cascading error which resulted in too early dates for Mark, Luke and John. In the archetype of Family 13, these traditions were combined which suggests that the archetype of Family 13 is no earlier than the eighth century. A main factor behind this gradual growth of the subscriptions is authentication and authorisation – in the case of the Second Gospel, the association with Mark and Peter legitimates its claim of apostolicity and orthodoxy. Moreover, the situating of each Gospel in time and space through the subscriptions not only satisfies human curiosity but contributes to the construction of an ancient Christian ‘landscape of memory’, reflecting the collective memory of the early Christians, thus shaping and enhancing their identity.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138497036","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000103
Michael Pope
This article examines the language of seed reception within the Parable of the Sower in Mark and Luke. The paper argues that Mark's diction introduces reproductive terms into the seed figure and that Luke edits Mark to include even more distinctively gynaecological and reproductive terminology. The result is a parable in Luke that turns the audience into uterine receptacles of the seed/logos.
{"title":"Spermatic and Uterine Dimensions in Mark and Luke's Parable of the Sower","authors":"Michael Pope","doi":"10.1017/s0028688523000103","DOIUrl":"https://doi.org/10.1017/s0028688523000103","url":null,"abstract":"This article examines the language of seed reception within the Parable of the Sower in Mark and Luke. The paper argues that Mark's diction introduces reproductive terms into the seed figure and that Luke edits Mark to include even more distinctively gynaecological and reproductive terminology. The result is a parable in Luke that turns the audience into uterine receptacles of the seed/logos.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138517267","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000140
Francesco Filannino
After reviewing and offering a critical evaluation of the main interpretations of the sayings in Mark 9.43–7, the paper proposes a new reading that considers them in the Jewish context and in their co-text (Mark 9.33–50). The context is the marginal condition in which physically impaired people lived in Jewish society and communities. In view of this context, it is possible to point out the consistency of Jesus’ logia on self-maiming in order to enter the kingdom of God (Mark 9.43–7) with their co-text. The disciples are urged not only not to scandalise the little ones of the community (Mark 9.42), but also to share their minority state, thus avoiding stumbling in their own discipleship because of claims of greatness and superiority.
{"title":"Making Oneself Last in the Community: Mark 9.43–7 in its Context and Co-Text","authors":"Francesco Filannino","doi":"10.1017/s0028688523000140","DOIUrl":"https://doi.org/10.1017/s0028688523000140","url":null,"abstract":"After reviewing and offering a critical evaluation of the main interpretations of the sayings in Mark 9.43–7, the paper proposes a new reading that considers them in the Jewish context and in their co-text (Mark 9.33–50). The context is the marginal condition in which physically impaired people lived in Jewish society and communities. In view of this context, it is possible to point out the consistency of Jesus’ <jats:italic>logia</jats:italic> on self-maiming in order to enter the kingdom of God (Mark 9.43–7) with their co-text. The disciples are urged not only not to scandalise the little ones of the community (Mark 9.42), but also to share their minority state, thus avoiding stumbling in their own discipleship because of claims of greatness and superiority.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138497038","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000188
Jan M. Kozlowski, Maria Chodyko
The article presents evidence for a direct, both formal and contentual, dependence of Jesus’ triple accusation in Luke 23.2 upon Socrates’ triple accusation in Plato's Apol. 24b–c.
{"title":"Socrates’ Triple Accusation in Plato's Apol. 24b–c as a Source of Jesus’ Triple Accusation in Luke 23.2","authors":"Jan M. Kozlowski, Maria Chodyko","doi":"10.1017/s0028688523000188","DOIUrl":"https://doi.org/10.1017/s0028688523000188","url":null,"abstract":"The article presents evidence for a direct, both formal and contentual, dependence of Jesus’ triple accusation in Luke 23.2 upon Socrates’ triple accusation in Plato's <jats:italic>Apol.</jats:italic> 24b–c.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138497034","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000127
Eve-Marie Becker, Ulrike Babusiaux
In Gal 1:10, Rom 1:1, and Phil 1:1 Paul refers to himself as δοῦλος Χριστοῦ (Ἰησοῦ). This self-designation is open to interpretation. What is the function of this claim of roles, which is slightly varied syntagmatically in the three passages mentioned, i.e., tends to be linguistically flexible on Paul's part and thus adapted to the context in each case? The present contribution is intended to expand the interpretive framework with an aspect that has been rather neglected in previous Pauline research, when it invokes the interpretive context of Roman law. For it is Roman law that is of particular interest for the self-definition as a slave. In Roman legal discourse, which finds universal application through the ius gentium as the ‘law of all men' (Gaius 1.1), i.e. also application to non-Romans or the peregrinus, the scope of action for slaves in relation to their ‘masters' is also conceptually determined by taking into account the ‘human characteristic of the slave'. Within the interpretive framework of ancient Roman law, therefore, those lines of meaning in Pauline self-fashioning as δοῦλος Χριστοῦ Ἰησοῦ that reveal self-designation in subordination to Christ as enabling ambition, zeal, honour, and success are particularly revealing. These aspects include (1) the Pauline description of status and the legitimation and exposition of his (2) relationship to the “Lord”, the description of (3) his areas of work and responsibilities, and his (4) socio-economic living conditions and lifestyle. Thus, against the background of ancient Roman law, which primarily focused on its pragmatisation rather than problematising the socio-historical reality of slaves or the moral-philosophical attitude toward slavery, certain aspects of Paul's understanding of himself and his apostolate can be more sharply defined.
在加1:10,罗1:1,菲尔1:1保罗称自己为δοῦλοςΧριστοῦ(Ἰησοῦ)。这种自我定位可以有多种解释。这种角色的主张，在前面提到的三段经文中略有不同，也就是说，保罗在语言上是灵活的，因此在每种情况下都能适应上下文，这是什么功能?目前的贡献是扩大解释框架的一个方面，已经相当忽视了在以前的保罗研究，当它调用罗马法的解释背景。因为罗马法对奴隶的自我定义特别感兴趣。在罗马法律话语中，通过ius gentium作为“所有人的法律”(Gaius 1.1)，即也适用于非罗马人或peregrinus，在概念上，奴隶与“主人”的关系的行动范围也通过考虑“奴隶的人类特征”来确定。因此，在古罗马法的解释框架内，保罗自我塑造为δο ο λος Χριστο οἸησο ς的那些含义，揭示了从属于基督的自我指定，以实现野心，热情，荣誉和成功，特别具有启示意义。这些方面包括:(1)保罗对地位的描述，以及他与“主”的关系的合法性和阐述;(3)他的工作领域和责任的描述;(4)他的社会经济生活条件和生活方式。因此，在古罗马法的背景下，古罗马法主要侧重于其实用化，而不是将奴隶的社会历史现实或对奴隶制的道德哲学态度问题化，保罗对自己和他的使徒工作的某些方面的理解可以更清晰地定义。
{"title":"Paulus, der „Sklave Christi Jesu“ (Gal 1,10; Röm 1,1; Phil 1,1), im Lichte des römischen Rechts","authors":"Eve-Marie Becker, Ulrike Babusiaux","doi":"10.1017/s0028688523000127","DOIUrl":"https://doi.org/10.1017/s0028688523000127","url":null,"abstract":"In Gal 1:10, Rom 1:1, and Phil 1:1 Paul refers to himself as δοῦλος Χριστοῦ (Ἰησοῦ). This self-designation is open to interpretation. What is the function of this claim of roles, which is slightly varied syntagmatically in the three passages mentioned, i.e., tends to be linguistically flexible on Paul's part and thus adapted to the context in each case? The present contribution is intended to expand the interpretive framework with an aspect that has been rather neglected in previous Pauline research, when it invokes the interpretive context of Roman law. For it is Roman law that is of particular interest for the self-definition as a slave. In Roman legal discourse, which finds universal application through the <jats:italic>ius gentium</jats:italic> as the ‘law of all men' (Gaius 1.1), i.e. also application to non-Romans or the <jats:italic>peregrinus</jats:italic>, the scope of action for slaves in relation to their ‘masters' is also conceptually determined by taking into account the ‘human characteristic of the slave'. Within the interpretive framework of ancient Roman law, therefore, those lines of meaning in Pauline self-fashioning as δοῦλος Χριστοῦ Ἰησοῦ that reveal self-designation in subordination to Christ as enabling ambition, zeal, honour, and success are particularly revealing. These aspects include (1) the Pauline description of status and the legitimation and exposition of his (2) relationship to the “Lord”, the description of (3) his areas of work and responsibilities, and his (4) socio-economic living conditions and lifestyle. Thus, against the background of ancient Roman law, which primarily focused on its pragmatisation rather than problematising the socio-historical reality of slaves or the moral-philosophical attitude toward slavery, certain aspects of Paul's understanding of himself and his apostolate can be more sharply defined.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138497039","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-15DOI: 10.1017/s0028688523000085
Caryn A. Reeder
The tears of the ‘daughters of Jerusalem’ in Luke 23.27–31 are often taken as a representation of pathos. However, women's public performance of lamentation serves several purposes in the biblical prophets and Greco-Roman historiography and rhetoric. Women are responsible for mourning rituals following a death to honour the deceased and their family. They express communal lament following defeat in war. Women use tears to protest political and legal situations, swaying public opinion and decisions. The rhetorical functions of women's mourning in antiquity offer valuable insight into the potential purposes of mourning in Luke 23.27–31. The women's initial display of tears honours Jesus. The disruption of the negative perception of Jesus at this point in the narrative suggests the women's tears may be political protest. The redirection of their tears to themselves and their children provides the audience with a model response to the destruction of Jerusalem. As in Jer 9.17–22, the mourning of Luke's ‘daughters of Jerusalem’ is prophetic.
{"title":"Women's Emotion, Community, and Politics: Interpreting Tears in Luke 23.27–31","authors":"Caryn A. Reeder","doi":"10.1017/s0028688523000085","DOIUrl":"https://doi.org/10.1017/s0028688523000085","url":null,"abstract":"The tears of the ‘daughters of Jerusalem’ in Luke 23.27–31 are often taken as a representation of pathos. However, women's public performance of lamentation serves several purposes in the biblical prophets and Greco-Roman historiography and rhetoric. Women are responsible for mourning rituals following a death to honour the deceased and their family. They express communal lament following defeat in war. Women use tears to protest political and legal situations, swaying public opinion and decisions. The rhetorical functions of women's mourning in antiquity offer valuable insight into the potential purposes of mourning in Luke 23.27–31. The women's initial display of tears honours Jesus. The disruption of the negative perception of Jesus at this point in the narrative suggests the women's tears may be political protest. The redirection of their tears to themselves and their children provides the audience with a model response to the destruction of Jerusalem. As in Jer 9.17–22, the mourning of Luke's ‘daughters of Jerusalem’ is prophetic.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2023-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138517265","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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