Pub Date : 2022-12-06DOI: 10.1017/S0028688522000200
T. Engberg-Pedersen
Abstract 2 Cor 10–13 may be seen to hang together closely, both internally and with the rest of the canonical letter, once one notices the very careful manner in which Paul distinguishes between and handles three groups: (i) the Corinthians as such, a group that includes his ‘own people’ and sometimes also (ii) his internal critics; and (iii) the rival missionaries. The four chapters are built over a set of four motifs: 2nd or 3rd person? absence or presence? meekness or boldness? building up or tearing down? In light of this, one finds the following structure: A (10.1–11) on the i- and ii-groups; B (10.12–11.21), C (11.22–12.10), and D (12.11–13) on the iii- and i-groups; and E (12.14-13.13) on the i- and ii-groups. The four chapters – and indeed, the letter as a whole – have an inner dynamic that reaches its writerly goal in the comparison of Paul to the iii-group (C). The final, rhetorical aim, however, consists in establishing the proper relationship between Paul himself and the i-group as he is about to reach Corinth once more in the flesh.
格林多后书10-13可以被看作是紧密联系在一起的，无论是内部的还是与其他的正典书信，一旦人们注意到保罗区分和处理三个群体的非常谨慎的方式:(i)哥林多信徒，一个包括他“自己的人”的群体，有时也(ii)他内部的批评者;(三)敌对的传教士。这四章是围绕着四个主题展开的:第二人称还是第三人称?缺席还是在场?温柔还是大胆?建还是拆?据此，可以发现如下结构:A(10.1-11)在i-和ii-基团上;B (10.12-11.21)， C (11.22-12.10)， D (12.11-13);和E(12.14-13.13)在i-和ii-基团上。这四章——实际上，这封信作为一个整体——有一个内在的动力，在保罗与第三组的比较中达到了它的写作目标(C)。最后，修辞的目的，然而，在于建立保罗自己和第组之间的适当关系，因为他即将再次以肉体到达哥林多。
{"title":"The Logic of Paul's Address in 2 Corinthians 10-13","authors":"T. Engberg-Pedersen","doi":"10.1017/S0028688522000200","DOIUrl":"https://doi.org/10.1017/S0028688522000200","url":null,"abstract":"Abstract 2 Cor 10–13 may be seen to hang together closely, both internally and with the rest of the canonical letter, once one notices the very careful manner in which Paul distinguishes between and handles three groups: (i) the Corinthians as such, a group that includes his ‘own people’ and sometimes also (ii) his internal critics; and (iii) the rival missionaries. The four chapters are built over a set of four motifs: 2nd or 3rd person? absence or presence? meekness or boldness? building up or tearing down? In light of this, one finds the following structure: A (10.1–11) on the i- and ii-groups; B (10.12–11.21), C (11.22–12.10), and D (12.11–13) on the iii- and i-groups; and E (12.14-13.13) on the i- and ii-groups. The four chapters – and indeed, the letter as a whole – have an inner dynamic that reaches its writerly goal in the comparison of Paul to the iii-group (C). The final, rhetorical aim, however, consists in establishing the proper relationship between Paul himself and the i-group as he is about to reach Corinth once more in the flesh.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84685885","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 : 2022-12-06DOI: 10.1017/S0028688522000224
H. Houghton
Abstract Two Greek gospel manuscripts with an exegetical commentary in catena form present a text of Mark which ends in the middle of Mark 16.8. One is GA 304, a twelfth-century codex which is often adduced as a witness to the Short Ending. The other is the eleventh-century GA 239, which has not previously featured in discussions of the conclusion of Mark. In each case, it is shown that considerations of scribal practice, codicology and the broader traditions of text and catena mean that neither witness should be treated as evidence for the Short Ending as found in Codices Sinaiticus and Vaticanus.
{"title":"Unfinished Business: The Ending of Mark in Two Catena Manuscripts","authors":"H. Houghton","doi":"10.1017/S0028688522000224","DOIUrl":"https://doi.org/10.1017/S0028688522000224","url":null,"abstract":"Abstract Two Greek gospel manuscripts with an exegetical commentary in catena form present a text of Mark which ends in the middle of Mark 16.8. One is GA 304, a twelfth-century codex which is often adduced as a witness to the Short Ending. The other is the eleventh-century GA 239, which has not previously featured in discussions of the conclusion of Mark. In each case, it is shown that considerations of scribal practice, codicology and the broader traditions of text and catena mean that neither witness should be treated as evidence for the Short Ending as found in Codices Sinaiticus and Vaticanus.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88052829","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 : 2022-12-06DOI: 10.1017/S002868852200025X
L. Kidson
Abstract Most scholars assume that 1 Timothy 3.16b is a hymn, or a fragment of a hymn, belonging to another context. However, Furley (1995) points out that even the ancients had difficulty categorising their poetic materials. 1 Timothy 3.16b has no metre and neither praises God nor asks him for benefits, which are the usual indicators of a hymn. This article argues that 1 Timothy 3.16b was written by the writer for insertion into the letter, and it was intended to be used in his congregation as a bulwark (1 Tim 3.15) against his opponents. 1 Timothy 3.16b more closely resembles an epigram, normally written to accompany an epiphany of a god.
{"title":"Naming 1 Timothy 3.16b: A ‘Hymn’ by another Name?","authors":"L. Kidson","doi":"10.1017/S002868852200025X","DOIUrl":"https://doi.org/10.1017/S002868852200025X","url":null,"abstract":"Abstract Most scholars assume that 1 Timothy 3.16b is a hymn, or a fragment of a hymn, belonging to another context. However, Furley (1995) points out that even the ancients had difficulty categorising their poetic materials. 1 Timothy 3.16b has no metre and neither praises God nor asks him for benefits, which are the usual indicators of a hymn. This article argues that 1 Timothy 3.16b was written by the writer for insertion into the letter, and it was intended to be used in his congregation as a bulwark (1 Tim 3.15) against his opponents. 1 Timothy 3.16b more closely resembles an epigram, normally written to accompany an epiphany of a god.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86184714","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 : 2022-12-06DOI: 10.1017/S0028688522000212
Anna Persig
Abstract The title σωτήρ, ‘saviour’, is bestowed on Christ and God in the New Testament and rendered in the Latin translations by conseruator, saluificator, salutificator, salutaris and saluator. Although these terms convey the same meaning, they are not interchangeable: this study argues that conseruator, which is the most frequent word for saviour on imperial coins, is rarely attested in the Latin versions because of its association with the imperial cult. The predominant translation, saluator, was coined as an alternative rendering to the other words which had religious and political connotations.
{"title":"The Language of Imperial Cult and Roman Religion in the Latin New Testament: The Latin Renderings of ‘Saviour’","authors":"Anna Persig","doi":"10.1017/S0028688522000212","DOIUrl":"https://doi.org/10.1017/S0028688522000212","url":null,"abstract":"Abstract The title σωτήρ, ‘saviour’, is bestowed on Christ and God in the New Testament and rendered in the Latin translations by conseruator, saluificator, salutificator, salutaris and saluator. Although these terms convey the same meaning, they are not interchangeable: this study argues that conseruator, which is the most frequent word for saviour on imperial coins, is rarely attested in the Latin versions because of its association with the imperial cult. The predominant translation, saluator, was coined as an alternative rendering to the other words which had religious and political connotations.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77412279","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 : 2022-12-06DOI: 10.1017/S0028688522000303
L. Howes
Abstract The saying in Matthew 9.37–8 and Luke (Q) 10.2 reads as follows: ‘He said to his disciples: The harvest is plentiful, but the workers are few. So ask the Lord of the harvest to dispatch workers into his harvest’. The present study attempts to illuminate this logion by considering its setting in first-century Palestine. The focus here is not on the logion's possible metaphorical application, but on the literal saying, which involves ancient agriculture.
{"title":"The Agricultural Background of the Harvest Logion in Matthew 9.37–8 and Luke (Q) 10.2","authors":"L. Howes","doi":"10.1017/S0028688522000303","DOIUrl":"https://doi.org/10.1017/S0028688522000303","url":null,"abstract":"Abstract The saying in Matthew 9.37–8 and Luke (Q) 10.2 reads as follows: ‘He said to his disciples: The harvest is plentiful, but the workers are few. So ask the Lord of the harvest to dispatch workers into his harvest’. The present study attempts to illuminate this logion by considering its setting in first-century Palestine. The focus here is not on the logion's possible metaphorical application, but on the literal saying, which involves ancient agriculture.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81444195","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 : 2022-12-06DOI: 10.1017/S0028688522000170
Luuk van de Weghe
Abstract Onomastic congruence (a feature defined in this article) is characteristic of historiographic biographies from the Early Empire. The Synoptic Gospels display onomastic congruence, as well as conservatism in their treatment of names. The preservation of names, especially those centred around key roles and events, suggests that some names may have been preserved in the oral archives of early Christian communities to footnote living eyewitness sources, paralleling historiographical situations.
{"title":"Name Recall in the Synoptic Gospels","authors":"Luuk van de Weghe","doi":"10.1017/S0028688522000170","DOIUrl":"https://doi.org/10.1017/S0028688522000170","url":null,"abstract":"Abstract Onomastic congruence (a feature defined in this article) is characteristic of historiographic biographies from the Early Empire. The Synoptic Gospels display onomastic congruence, as well as conservatism in their treatment of names. The preservation of names, especially those centred around key roles and events, suggests that some names may have been preserved in the oral archives of early Christian communities to footnote living eyewitness sources, paralleling historiographical situations.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88141097","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 : 2022-12-06DOI: 10.1017/S0028688522000273
M. Sommer
German abstract Aus dem direkten Vergleich der beiden möglichen Leseweisen lässt sich ein Fazit formulieren. Die Technik der „Doppelkodierung“ (R. Feldmeier) zeigt sich darin, dass Lk 18,1–8 eine Alltagsepisode mit einem Moment des spöttelnden, vielleicht sogar stumpfen Humors erzählt und dabei eine Semantik benutzt, die auch in den Schriften Israels beheimatet ist. Auch wenn die „jüdische“ Denkwelt der Weisheitsliteratur in Lk 18,1–8 auf den ersten Blick keine Rolle zu spielen scheint, so wird sie dann für die Folgeszene in Lk 18,9–14 relevant. Lk 18,1–8 ist keine Relecture der Weisheitsliteratur, sondern mutet mehr wie eine Hommage an. Es klingt hier sprachlich bereits etwas an, das erst in der nächsten Perikope inhaltlich sichtbar verarbeitet wird. M.E. handelt es sich bei dieser Technik nicht um ein Zufallsprodukt, sondern um eine bewusste Entscheidung. Lukas ging so souverän mit den Schriften um, dass er sie kreativ mit hellenistisch anmutenden Erzähletappen verschmelzen konnte. Ebenso zeigt sich, dass er in den Schriften nicht nur Dekoration sah, sondern mit Hilfe der Frömmigkeitskritik arbeitete, um daraus für die Völkerwelt geöffnete, „jüdische“ Ideen über Gerechtigkeit und Glaubenspraxis entstehen zu lassen. Vor dem Hintergrund der Lektüre zeigt sich eine Unsicherheit, ob die Kategorien „Judenchrist“ und „Heidenchrist“ bei Lukas wirklich funktionieren.
{"title":"Platter Humor oder doch der Weisheit letzter Schluss? – Lk 18 als jüdische und pagane „Doppelkodierung“","authors":"M. Sommer","doi":"10.1017/S0028688522000273","DOIUrl":"https://doi.org/10.1017/S0028688522000273","url":null,"abstract":"German abstract Aus dem direkten Vergleich der beiden möglichen Leseweisen lässt sich ein Fazit formulieren. Die Technik der „Doppelkodierung“ (R. Feldmeier) zeigt sich darin, dass Lk 18,1–8 eine Alltagsepisode mit einem Moment des spöttelnden, vielleicht sogar stumpfen Humors erzählt und dabei eine Semantik benutzt, die auch in den Schriften Israels beheimatet ist. Auch wenn die „jüdische“ Denkwelt der Weisheitsliteratur in Lk 18,1–8 auf den ersten Blick keine Rolle zu spielen scheint, so wird sie dann für die Folgeszene in Lk 18,9–14 relevant. Lk 18,1–8 ist keine Relecture der Weisheitsliteratur, sondern mutet mehr wie eine Hommage an. Es klingt hier sprachlich bereits etwas an, das erst in der nächsten Perikope inhaltlich sichtbar verarbeitet wird. M.E. handelt es sich bei dieser Technik nicht um ein Zufallsprodukt, sondern um eine bewusste Entscheidung. Lukas ging so souverän mit den Schriften um, dass er sie kreativ mit hellenistisch anmutenden Erzähletappen verschmelzen konnte. Ebenso zeigt sich, dass er in den Schriften nicht nur Dekoration sah, sondern mit Hilfe der Frömmigkeitskritik arbeitete, um daraus für die Völkerwelt geöffnete, „jüdische“ Ideen über Gerechtigkeit und Glaubenspraxis entstehen zu lassen. Vor dem Hintergrund der Lektüre zeigt sich eine Unsicherheit, ob die Kategorien „Judenchrist“ und „Heidenchrist“ bei Lukas wirklich funktionieren.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84320429","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 : 2022-12-06DOI: 10.1017/S0028688522000297
J. Cook
Abstract Ruben van Wingerden's articles on carrying a patibulum and σταυρός are admirably precise. However, his analyses of two texts of Plautus and a fragment of Clodius Licinus are problematic. In contrast to van Wingerden's rather minimalistic conclusions regarding carrying a patibulum or σταυρός, it seems likely that carrying a patibulum was a general element in Roman practice in accounts in which patibula are mentioned in conjunction with crucifixions – even when there is no explicit reference to carrying the patibulum through the streets.
鲁本·范·温格登关于携带宝盆和στα - ν ς的文章非常精确。然而，他对普劳图斯的两篇文本和克罗迪乌斯·利西努斯的片段的分析是有问题的。与van Wingerden关于携带天坛或στα α ο ς的相当简约的结论相反，携带天坛似乎是罗马实践中的一个普遍因素，在这些记载中，天坛与十字架一起被提到-即使没有明确提到携带天坛穿过街道。
{"title":"The Spectacle of the Patibulum: A Response to Ruben van Wingerden","authors":"J. Cook","doi":"10.1017/S0028688522000297","DOIUrl":"https://doi.org/10.1017/S0028688522000297","url":null,"abstract":"Abstract Ruben van Wingerden's articles on carrying a patibulum and σταυρός are admirably precise. However, his analyses of two texts of Plautus and a fragment of Clodius Licinus are problematic. In contrast to van Wingerden's rather minimalistic conclusions regarding carrying a patibulum or σταυρός, it seems likely that carrying a patibulum was a general element in Roman practice in accounts in which patibula are mentioned in conjunction with crucifixions – even when there is no explicit reference to carrying the patibulum through the streets.","PeriodicalId":19280,"journal":{"name":"New Testament Studies","volume":null,"pages":null},"PeriodicalIF":0.4,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73140983","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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