Pub Date : 2023-01-02DOI: 10.1163/15685365-bja10033
Bart B. Bruehler
The possibility of the occurrence of resultative ὅτι clauses in the NT has been noted by grammarians and commentators but with a lack of consistency and clarity. Commentators often overlook this exegetical possibility, and a survey of NT Greek grammars displays a wide variety of opinions on the category. Luke 7:47 is a key instance that exemplifies the diffuse debate. A review of possible instances of the resultative ὅτι across the LXX, the NT, and the Testaments of the Twelve Patriarchs shows that this was a viable way to indicate result clauses in questions and statements within Semitic-influenced Greek during the Hellenistic era. Luke uses resultative ὅτι clauses to indicate a fait accompli in five instances, including Luke 7:47.
{"title":"The Resultative ὅτι in the New Testament with Special Attention to Luke-Acts","authors":"Bart B. Bruehler","doi":"10.1163/15685365-bja10033","DOIUrl":"https://doi.org/10.1163/15685365-bja10033","url":null,"abstract":"\u0000The possibility of the occurrence of resultative ὅτι clauses in the NT has been noted by grammarians and commentators but with a lack of consistency and clarity. Commentators often overlook this exegetical possibility, and a survey of NT Greek grammars displays a wide variety of opinions on the category. Luke 7:47 is a key instance that exemplifies the diffuse debate. A review of possible instances of the resultative ὅτι across the LXX, the NT, and the Testaments of the Twelve Patriarchs shows that this was a viable way to indicate result clauses in questions and statements within Semitic-influenced Greek during the Hellenistic era. Luke uses resultative ὅτι clauses to indicate a fait accompli in five instances, including Luke 7:47.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44216145","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1163/15685365-bja10037
Marion Christina Hauck
In 1 Tim 1, particularly in vv. 18–20, the author of the letter uses a cluster of terms that evoke the image of “Timothy” engaged in a military campaign. Along these lines, the verb ἀπωθέοµαι (v. 19) activates the mental picture of a previous struggle or clash through which one party (the τινες) has been disadvantaged. This article seeks to identify the leading metaphors that the author summons in 1 Tim 1, to scrutinize the concepts that he employs for creating these metaphors, and to describe the set of relations that enables a coherent understanding of 1 Tim 1 in general and 1:18–20 in particular. In addition, this article examines how these metaphors are embedded in the wider framework of 1 Tim 1–6 and integrated into the author’s struggle against a false teaching circulating in the Ephesian ekklesia.
{"title":"Der Kampf gegen die Irrlehre als „Krieg“","authors":"Marion Christina Hauck","doi":"10.1163/15685365-bja10037","DOIUrl":"https://doi.org/10.1163/15685365-bja10037","url":null,"abstract":"\u0000In 1 Tim 1, particularly in vv. 18–20, the author of the letter uses a cluster of terms that evoke the image of “Timothy” engaged in a military campaign. Along these lines, the verb ἀπωθέοµαι (v. 19) activates the mental picture of a previous struggle or clash through which one party (the τινες) has been disadvantaged. This article seeks to identify the leading metaphors that the author summons in 1 Tim 1, to scrutinize the concepts that he employs for creating these metaphors, and to describe the set of relations that enables a coherent understanding of 1 Tim 1 in general and 1:18–20 in particular. In addition, this article examines how these metaphors are embedded in the wider framework of 1 Tim 1–6 and integrated into the author’s struggle against a false teaching circulating in the Ephesian ekklesia.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47551566","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1163/15685365-bja10032
John Randolph Wright
This article seeks to offer a new reading of 1 Peter, while building upon the work of Barth L. Campbell, Travis B. Williams, and David G. Horrell (and others of course). Campbell sought to elucidate the importance of honor for the audience of 1 Peter utilizing Rhetorical Criticism, while both Williams and Horrell have employed Postcolonial Criticism to provide a reading “from the margins.” Specifically, Williams offered an interpretation of “good works” which situated that semantic and conceptual domain within subaltern strategies of mimicry and symbolic inversion. However, heretofore largely unexplored in 1 Peter is that aspect of the honor equation which actualizes honor: the honorific. This study argues that “the unfading crown of glory” in 1 Pet 5:4 serves as a conceptual key to the subversive honorific language within, thereby actualizing (and subverting) the broader theme of honor through the recognition of “good works.”
{"title":"The “Unfading Crown of Glory” as Conceptual Key","authors":"John Randolph Wright","doi":"10.1163/15685365-bja10032","DOIUrl":"https://doi.org/10.1163/15685365-bja10032","url":null,"abstract":"\u0000This article seeks to offer a new reading of 1 Peter, while building upon the work of Barth L. Campbell, Travis B. Williams, and David G. Horrell (and others of course). Campbell sought to elucidate the importance of honor for the audience of 1 Peter utilizing Rhetorical Criticism, while both Williams and Horrell have employed Postcolonial Criticism to provide a reading “from the margins.” Specifically, Williams offered an interpretation of “good works” which situated that semantic and conceptual domain within subaltern strategies of mimicry and symbolic inversion. However, heretofore largely unexplored in 1 Peter is that aspect of the honor equation which actualizes honor: the honorific. This study argues that “the unfading crown of glory” in 1 Pet 5:4 serves as a conceptual key to the subversive honorific language within, thereby actualizing (and subverting) the broader theme of honor through the recognition of “good works.”","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48296951","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1163/15685365-12341721
C. Gerber
{"title":"Metaphors in the Narrative of Ephesians 2:11–22, written by Oscar E. Jiménez","authors":"C. Gerber","doi":"10.1163/15685365-12341721","DOIUrl":"https://doi.org/10.1163/15685365-12341721","url":null,"abstract":"","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43863308","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1163/15685365-bja10035
Matthew Lambert
The two unnamed brothers at the close of 2 Cor 8 have occasioned the speculation of scholars both ancient and modern, all of whom have sought to answer the question: why did Paul not name them? After reviewing and problematizing the standard explanations for this anonymizing, the author here argues that Paul excludes their names in an effort to present them as guarantors of the collection. His failure to name them suggests that they stand at some distance from Paul, that they are not part of his circle, and so can provide “non-Pauline” oversight for the Jerusalem collection. The article concludes by suggesting that the success of Paul’s anonymization explains why Paul did not mention the collection in 2 Cor 10–13, his last known correspondence with the Corinthians.
{"title":"O Brother, Who Art Thou?","authors":"Matthew Lambert","doi":"10.1163/15685365-bja10035","DOIUrl":"https://doi.org/10.1163/15685365-bja10035","url":null,"abstract":"\u0000The two unnamed brothers at the close of 2 Cor 8 have occasioned the speculation of scholars both ancient and modern, all of whom have sought to answer the question: why did Paul not name them? After reviewing and problematizing the standard explanations for this anonymizing, the author here argues that Paul excludes their names in an effort to present them as guarantors of the collection. His failure to name them suggests that they stand at some distance from Paul, that they are not part of his circle, and so can provide “non-Pauline” oversight for the Jerusalem collection. The article concludes by suggesting that the success of Paul’s anonymization explains why Paul did not mention the collection in 2 Cor 10–13, his last known correspondence with the Corinthians.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44980745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-09DOI: 10.1163/15685365-bja10026
Karl Matthias Schmidt
The Second Epistle of Peter is one of those pseudepigraphs which are difficult to date. After a sketch of the problem, this article examines whether the Dialogus cum Tryphone of Justin Martyr or the Second Epistle to Timothy may provide information on the date of the Petrine epistle.
{"title":"Alter vor Schönheit?","authors":"Karl Matthias Schmidt","doi":"10.1163/15685365-bja10026","DOIUrl":"https://doi.org/10.1163/15685365-bja10026","url":null,"abstract":"\u0000 The Second Epistle of Peter is one of those pseudepigraphs which are difficult to date. After a sketch of the problem, this article examines whether the Dialogus cum Tryphone of Justin Martyr or the Second Epistle to Timothy may provide information on the date of the Petrine epistle.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"64467847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-09DOI: 10.1163/15685365-bja10030
Priscille Marschall
When working on Rom 9:5, exegetes face a crucial punctuation issue. The challenge consists in determining whether the expression ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας (9:5b) should be read as an independent clause, or, rather, as a relative clause attached with ὁ Χριστὸς τὸ κατὰ σάρκα (9:5a). According to the first option, Paul merely concludes his development with a doxology to God the Father. Following the second line, however, the apostle would make a Christological claim by asserting that Christ is God. The stakes are high since Paul nowhere else in his letters makes a clear claim that Christ is God. This article aims to reconsider this famous crux interpretum in light of ancient colometry, taking into account the principles of colometric structuration described in Greek and Latin rhetorical treatises. Specifically, the author argues that the combined presence of the three so-called Gorgianic figures (parisosis, paromoiosis, and antithesis) supports the case of light punctuation (a comma) between v. 5a and v. 5b, which in turn suggests reading v. 5b as a relative clause that qualifies Christ.
{"title":"Christ est-il appelé Dieu en Romains 9:5 ?","authors":"Priscille Marschall","doi":"10.1163/15685365-bja10030","DOIUrl":"https://doi.org/10.1163/15685365-bja10030","url":null,"abstract":"\u0000 When working on Rom 9:5, exegetes face a crucial punctuation issue. The challenge consists in determining whether the expression ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας (9:5b) should be read as an independent clause, or, rather, as a relative clause attached with ὁ Χριστὸς τὸ κατὰ σάρκα (9:5a). According to the first option, Paul merely concludes his development with a doxology to God the Father. Following the second line, however, the apostle would make a Christological claim by asserting that Christ is God. The stakes are high since Paul nowhere else in his letters makes a clear claim that Christ is God. This article aims to reconsider this famous crux interpretum in light of ancient colometry, taking into account the principles of colometric structuration described in Greek and Latin rhetorical treatises. Specifically, the author argues that the combined presence of the three so-called Gorgianic figures (parisosis, paromoiosis, and antithesis) supports the case of light punctuation (a comma) between v. 5a and v. 5b, which in turn suggests reading v. 5b as a relative clause that qualifies Christ.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44535739","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-09-09DOI: 10.1163/15685365-bja10028
Kai Akagi
The dominant interpretation of Acts 3:22 and 7:37 understands Deut 18:15, 18–19 to be applied to Jesus so as to identify him as an anticipated, individual “prophet like Moses.” Interpreting these verses instead as understanding Deut 18 as a general reference to prophets, however, provides a smoother reading that aligns with the Lukan theme of the prophetic anticipation of Jesus as the messiah. Other literature does not provide decisive support that Deut 18 would be interpreted as prophesying an individual. Jesus is not the prophet like Moses, but rather the one of whom Moses and the prophets spoke.
{"title":"Not the Prophet like Moses, but the One of Whom the Prophets Spoke","authors":"Kai Akagi","doi":"10.1163/15685365-bja10028","DOIUrl":"https://doi.org/10.1163/15685365-bja10028","url":null,"abstract":"\u0000 The dominant interpretation of Acts 3:22 and 7:37 understands Deut 18:15, 18–19 to be applied to Jesus so as to identify him as an anticipated, individual “prophet like Moses.” Interpreting these verses instead as understanding Deut 18 as a general reference to prophets, however, provides a smoother reading that aligns with the Lukan theme of the prophetic anticipation of Jesus as the messiah. Other literature does not provide decisive support that Deut 18 would be interpreted as prophesying an individual. Jesus is not the prophet like Moses, but rather the one of whom Moses and the prophets spoke.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47542789","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"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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