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A Tribute to Peder Borgen (1928–2023) and his Legacy of Discovery in the Worlds of Early Judaism and Christianity 向佩德·博根(1928–2023)及其在早期犹太教和基督教世界中的发现遗产致敬
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-06-09 DOI: 10.1163/15685365-12341731
M. M. Mitchell, D. P. Moessner
Professor Peder Borgen served with distinction on the Board of Novum Testamentum for many years, including as President from 1995 to 2008. We remain grateful for his magnificent leadership that enhanced the level of scholarship as well as the stature of both the periodical and the Supplements to Novum Testamentum. His timely explorations of Philo’s thought and relationship to the New Testament presented a significant challenge to the previously “fixed” borders between Diaspora and Palestinian Judaisms and proved important in the reframing of that “division.” Professor Borgen exhibited a rare blend of stateliness with gentleness, a demeanor slightly formal, yet laced with the warmth of friendship and collegiality that evoked confidence and esprit de corps among the whole of the Board. One of his special gifts as president was his ability to engender a sense of the common tasks and curry a consensus on how those goals could be achieved. Peder especially enjoyed meeting people from many different backgrounds and points of view and forging new friendships that proved productive in advancing knowledge and promoting scholarly publications. Peder Johan Borgen was a giant in our midst; we shall miss him dearly.
Peder Borgen教授在Novum Testamentum董事会任职多年,包括1995年至2008年担任主席。我们仍然感谢他出色的领导,这提高了学术水平,也提高了期刊和《新旧约补遗》的地位。他及时探索了菲洛的思想以及与《新约》的关系,这对散居者和巴勒斯坦犹太主义之间先前“固定”的边界提出了重大挑战,并被证明对重新定义这种“分裂”很重要,但又夹杂着友谊和同事的热情,在整个董事会中唤起了信心和团队精神。作为总统,他的一个特殊天赋是,他能够产生一种共同任务的感觉,并就如何实现这些目标达成共识。佩德特别喜欢与来自不同背景和观点的人见面,并建立新的友谊,这些友谊在促进知识和促进学术出版物方面发挥了重要作用。佩德·约翰·博根在我们中间是个巨人;我们会非常想念他的。
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引用次数: 0
Der „Reichtum“ der Korinther und die paulinische Kollekte 哥林多的财富和圣保罗的收藏
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-06-09 DOI: 10.1163/15685365-bja10048
Heiko Wojtkowiak
In studies of the socio-economic composition of the church in Corinth, 2 Cor 8–9 are rarely considered. However, it is precisely these chapters that are instructive, since Paul addresses the entire community with a financial need, and, in order to succeed, the economic situation of the whole community must be taken into account. In these chapters, the apostle justifies and motivates his plea with reference to the material abundance of his audience and assumes that all church members are able to participate in giving. This supports the thesis, which is widespread in recent research, that the community is not primarily made up of the lowest, but rather the middle, and perhaps upper, social classes.
在对哥林多教会社会经济组成的研究中,很少考虑《哥林多后书》8-9。然而,正是这些章节具有指导意义,因为保罗向整个社区讲述了经济需求,为了取得成功,必须考虑到整个社区的经济状况。在这些章节中,使徒根据听众的物质丰富程度来证明和激励他的恳求,并假设所有教会成员都能够参与奉献。这支持了在最近的研究中广泛存在的论点,即社区主要不是由最低阶层组成的,而是由中产阶级,也许是上层社会组成的。
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引用次数: 0
Scribal Harmonization and Matthew’s Fulfillment Citations in Codices Alexandrinus, Vaticanus, and Sinaiticus 抄本的协调和马太的应验在亚历山大抄本、梵蒂冈抄本和西奈抄本中的引文
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-12341726
Andreas Märs, Tommy Wasserman
LXX editor Alfred Rahlfs assumed that the scriptural citations in the NT had influenced the LXX. Text-critics of the NT have suggested that the influence primarily went in the other direction. More recent research suggests that the two textual traditions were transmitted independently of each other. This article studies harmonization by examining the relevant passages in LXX (source-text) and NT (citation) in manuscripts where both texts are extant and sometimes copied by the same scribe. Did these scribes harmonize in one direction or the other? This examination of Matthew’s unique Fulfillment Citations and their sources in the three pandects, Codices Alexandrinus, Vaticanus and Sinaiticus, suggests that these scribes have rarely harmonized the text. The result shows that Vaticanus and Sinaiticus reflect less harmonization (and more negative evidence) than Alexandrinus, whereas a specific early corrector of Sinaiticus (Ca) occasionally harmonized the LXX to the NT. This confirms that the two traditions have remained largely independent. However, in all detected cases of possible or probable harmonization, the LXX text was harmonized to the NT, which supports Rahlfs’s position.
LXX编辑Alfred Rahlfs认为NT中的圣经引文影响了LXX。NT的文本批评者认为,这种影响主要朝着另一个方向发展。最近的研究表明,这两种文本传统是相互独立传播的。本文通过研究手稿中LXX(源文本)和NT(引文)中的相关段落来研究协调性,这两个文本都是现存的,有时由同一抄写员抄写。这些抄写员是朝着一个方向还是朝着另一个方向协调?对马太独特的《完成引文》及其在亚历山大密码、瓦提卡努斯密码和西纳提库斯密码三大卷中的来源的研究表明,这些抄写员很少协调文本。结果表明,Vaticanus和Sinaiticus比Alexandrinus反映出更少的和谐(和更多的负面证据),而Sinaiticcus(Ca)的一个特定早期纠正者偶尔会将LXX与NT和谐起来。这证实了这两个传统在很大程度上保持独立。然而,在所有检测到的可能或可能协调的情况下,LXX文本都与NT协调,这支持了Rahlfs的立场。
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引用次数: 0
Abject Joy: Paul, Prison, and the Art of Making Do, written by Ryan Schellenberg 《Abject Joy:保罗、监狱和凑合的艺术》,Ryan Schellenberg著
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-12341723
Angela Standhartinger
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引用次数: 0
Prophecy in Philo and the Fourth Gospel 《斐罗书》和《第四福音》中的预言
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-bja10039
Matthew J. Klem
Wayne Meeks argues that Philo’s presentation of Moses as king, prophet, and priest in De vita Mosis may reflect the traditions lying behind the Fourth Gospel’s depiction of Jesus as both prophet and king. This article proposes more specific parallels between the prophetic roles in De vita Mosis and the Gospel. First, the water miracle at the wedding in Cana (John 2:1–11) has substantial similarities to Philo’s rewriting of Moses’s water miracles in the wilderness (Mos. 1.181–213) that are not shared by the LXX (Exod 15, 17). Second, both the Gospel and Philo assign to the prophetic office a close proximity to the divine. Third, in both the Gospel and Philo, the prophet is a heavenly revealer who returns to the Father. Philo thus helps explain Jesus’s prophetic role in the Fourth Gospel, not simply regarding the merging of prophet with king, but also regarding the particular form that prophecy takes.
韦恩·米克斯认为,菲罗在《摩西的生活》中把摩西描述为国王、先知和祭司,这可能反映了第四部福音书中对耶稣既是先知又是国王的描述背后的传统。本文提出了《摩西的生活》和《福音书》中先知角色之间更具体的相似之处。首先,迦拿婚礼上的水奇迹(约翰福音2:1-11)与斐罗重写摩西在旷野的水奇迹(摩1:18 1 - 213)有很大的相似之处,而LXX没有分享(出埃及记15,17)。第二,福音书和斐洛都认为先知的职位与神的职位非常接近。第三,在福音书和斐罗书中,先知都是天上的启示者,回到天父那里。因此,斐洛帮助解释了耶稣在第四福音中的预言角色,不仅仅是关于先知与国王的结合,还包括预言的特殊形式。
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引用次数: 0
Gedächtnistheorie und Neues Testament: Eine methodisch-hermeneutische Einführung, written by Sandra Huebenthal 记忆理论与新遗嘱:循道崇拜的介绍
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-12341728
Alan R. Kirk
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引用次数: 0
Der Brief an die Gemeinden in Galatien, written by Peter von der Osten-Sacken Der Brief des Paulus an die Galater, written by Martin Meiser 《保罗给加拉太人的信》,彼得·冯·德奥斯滕·萨肯著
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-12341724
C. Tuckett
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引用次数: 0
Neither Jew nor Greek 既不是犹太人也不是希腊人
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-bja10043
Benjamin Sargent
Ignatius of Antioch makes very little reference to specific texts from the Scriptures of Israel. This has been interpreted as evidence of little interest in Scripture, which, in turn has been used to plot Ignatius on a parting of the ways trajectory. The evidence for this interpretation is weak. Ignatius refers to Scripture in a way that is comparable to some Pauline letters. Furthermore, his statements about Scripture and his use of texts suggest that he differs little from the hermeneutical assumptions of apostolic Christianity.
安提阿的伊格内丢很少提到以色列圣经中的具体文本。这被解释为对《圣经》不感兴趣的证据,而《圣经》反过来又被用来描绘伊格那丢的分道扬镳轨迹。这种解释的证据不足。伊格那丢引用《圣经》的方式,与一些保罗书信类似。此外,他对圣经的陈述和他对经文的使用表明,他与使徒基督教的解释学假设几乎没有什么不同。
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引用次数: 0
Whence the Womb? 女人在哪里?
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-bja10045
Jackson Abhau
In John 7:38, Jesus makes the proclamation ποταµοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Among a variety of other issues—textual problems, ambiguous syntax, and an unclear scriptural referent—an enduring problem for translators has been the word κοιλία. Here, the author argues that the most natural meaning for κοιλία in this context is “womb.” Although governed by the masculine possessive pronoun αὐτοῦ, κοιλία’s most common NT meaning is “womb,” and a survey of Greek literature corroborates “womb” as a viable translation, and preferable to the alternatives in standard Bible translations (such as “heart,” “belly,” or “side”). Reading John 7:38’s κοιλία as “womb” is supported by the immediate context and literary background and sheds further light on the Gospel’s themes of rebirth.
在约翰·38耶稣使宣言ποταµοὶἐκτῆςκοιλίαςαὐτοῦῥεύσουσινὕδατοςζῶντος)。在各种各样的问题中——文本问题、模糊的语法和不明确的经文参考——一个长期困扰译者的问题是κοιλ末梢α这个词。在这里,作者认为,在这种情况下,κοιλ末梢α最自然的含义是“子宫”。虽然受男性所有代词α ο το ο支配,但κοιλ主控子α最常见的NT意思是“子宫”,对希腊文学的调查证实了“子宫”是一个可行的翻译,比标准圣经翻译(如“心脏”,“肚子”或“侧面”)中的替代品更可取。将《约翰福音》7:38中的κοιλ末路槲树α (κοιλ α)解读为“子宫”,得到了当时的语境和文学背景的支持,并进一步阐明了福音中关于重生的主题。
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引用次数: 0
Christus der Arzt: Frühchristliche Soteriologie und Anthropologie im Licht antik-medizinischer Konzepte, written by Reinhard von Bendemann 《医生基督:古代医学观念视野下的早期基督教神学与人类学》,莱因哈德·冯·本德曼著
4区 哲学 Q2 Arts and Humanities Pub Date : 2023-03-15 DOI: 10.1163/15685365-12341727
W. Häfele
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Novum Testamentum
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