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":null,"pages":null},"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 : 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":null,"pages":null},"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: 10.1163/15685365-12341722
C. Breytenbach, Christine Gerber
{"title":"Note from the Executive Editors","authors":"C. Breytenbach, Christine Gerber","doi":"10.1163/15685365-12341722","DOIUrl":"https://doi.org/10.1163/15685365-12341722","url":null,"abstract":"","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47827141","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":null,"pages":null},"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":null,"pages":null},"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":null,"pages":null},"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}
Pub Date : 2022-09-09DOI: 10.1163/15685365-bja10031
R. Notley
The recent discovery of a 6th century basilica at el-A‘raj (Bethsaida) on the northern shore of the Sea of Galilee has challenged our understanding of Byzantine traditions about Simon Peter. This study examines the corre-spondence between the archaeological finds and the description of Byzan-tine Bethsaida in the historical sources. Christian tradition consistently voiced that Peter’s home was in Bethsaida and was memorialized with a basilica. The archaeological finds at el-A‘raj accord with this tradition, but they also present a challenge to the innovation of Orfali in 1921 that the octagonal church in Capernaum was built over Peter’s house.
{"title":"Byzantine Bethsaida and the House of St. Peter","authors":"R. Notley","doi":"10.1163/15685365-bja10031","DOIUrl":"https://doi.org/10.1163/15685365-bja10031","url":null,"abstract":"\u0000 The recent discovery of a 6th century basilica at el-A‘raj (Bethsaida) on the northern shore of the Sea of Galilee has challenged our understanding of Byzantine traditions about Simon Peter. This study examines the corre-spondence between the archaeological finds and the description of Byzan-tine Bethsaida in the historical sources. Christian tradition consistently voiced that Peter’s home was in Bethsaida and was memorialized with a basilica. The archaeological finds at el-A‘raj accord with this tradition, but they also present a challenge to the innovation of Orfali in 1921 that the octagonal church in Capernaum was built over Peter’s house.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45120830","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-bja10027
Nicholas List
Interpreters have often struggled to account for the way in which the author of James employs the figure of Job as an example of ὑπομονή (Jas 5:11). Since a “steadfast” or “patient Job” is clearly incongruous with the book of Job, the Testament of Job is often forwarded as the preferred source of James’ Joban tradition. This article argues that James’ language of ὑπομονή should be read against its wider Greco-Roman literary background, and when done so, the Greek term emerges as an active, aggressive virtue, best rendered “enduring resistance.” The article posits that the author of James has reread the book of Job within this Greco-Roman literary framework, resulting in a congruent, though thoroughly Hellenistic, reading of Septua-gint Job in which the virtue of endurance takes on a newfound centrality.
{"title":"Job’s Endurance (Jas 5:11b)","authors":"Nicholas List","doi":"10.1163/15685365-bja10027","DOIUrl":"https://doi.org/10.1163/15685365-bja10027","url":null,"abstract":"\u0000 Interpreters have often struggled to account for the way in which the author of James employs the figure of Job as an example of ὑπομονή (Jas 5:11). Since a “steadfast” or “patient Job” is clearly incongruous with the book of Job, the Testament of Job is often forwarded as the preferred source of James’ Joban tradition. This article argues that James’ language of ὑπομονή should be read against its wider Greco-Roman literary background, and when done so, the Greek term emerges as an active, aggressive virtue, best rendered “enduring resistance.” The article posits that the author of James has reread the book of Job within this Greco-Roman literary framework, resulting in a congruent, though thoroughly Hellenistic, reading of Septua-gint Job in which the virtue of endurance takes on a newfound centrality.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44415351","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-bja10025
D. I. Manomi
The parable of the talents in Matt 25:14–30 has been often interpreted using either the lens of social identity or virtue ethics, respectively. However, a careful integrative analysis indicates the intrinsic interrelation of social identity and virtue in four aspects. Through such an integration of social identity and the notions of virtue and the good life, Matthew redefines social identity for the Matthean in-group from a social status to a virtue status, from the quantity of one’s giftings to the quality of one’s character, and from a mere sense of belonging to a pursuit of human flourishing through virtue.
{"title":"“Good and Faithful Slave”","authors":"D. I. Manomi","doi":"10.1163/15685365-bja10025","DOIUrl":"https://doi.org/10.1163/15685365-bja10025","url":null,"abstract":"\u0000 The parable of the talents in Matt 25:14–30 has been often interpreted using either the lens of social identity or virtue ethics, respectively. However, a careful integrative analysis indicates the intrinsic interrelation of social identity and virtue in four aspects. Through such an integration of social identity and the notions of virtue and the good life, Matthew redefines social identity for the Matthean in-group from a social status to a virtue status, from the quantity of one’s giftings to the quality of one’s character, and from a mere sense of belonging to a pursuit of human flourishing through virtue.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44582373","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-bja10029
Susan E. Hylen
Scholars who study gender in the New Testament period largely agree that a person’s gender did not inevitably result from their sex. Masculinity was achieved through habits of behavior and bodily comportment. Men who did not maintain such standards could be criticized for becoming “effeminate,” a move downward on the gender hierarchy. Yet scholars have not understood women to have a comparable ability to move up the gender hierarchy by becoming masculine. Although a few examples of “manly” women are well known in early Christian literature, scholars have largely seen such women as an aberration from cultural expectations and as likely to draw criticism. This article argues instead that manliness was a positive trait in women, meant to convey praise. However, women were also criticized as tribades for pursing sexual relationships that were viewed as excessive and framed as masculine. The variety of possibilities and the positive valence of manliness in women point to greater complexity and fluidity in ancient gender construction.
{"title":"The Manliness of Women and the Social Construction of Gender in the New Testament Period","authors":"Susan E. Hylen","doi":"10.1163/15685365-bja10029","DOIUrl":"https://doi.org/10.1163/15685365-bja10029","url":null,"abstract":"\u0000 Scholars who study gender in the New Testament period largely agree that a person’s gender did not inevitably result from their sex. Masculinity was achieved through habits of behavior and bodily comportment. Men who did not maintain such standards could be criticized for becoming “effeminate,” a move downward on the gender hierarchy. Yet scholars have not understood women to have a comparable ability to move up the gender hierarchy by becoming masculine. Although a few examples of “manly” women are well known in early Christian literature, scholars have largely seen such women as an aberration from cultural expectations and as likely to draw criticism. This article argues instead that manliness was a positive trait in women, meant to convey praise. However, women were also criticized as tribades for pursing sexual relationships that were viewed as excessive and framed as masculine. The variety of possibilities and the positive valence of manliness in women point to greater complexity and fluidity in ancient gender construction.","PeriodicalId":19319,"journal":{"name":"Novum Testamentum","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-09-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46249675","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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