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The Eucharist: Its Origins and Contexts, Vol. 1: Old Testament, Early Judaism, New Testament, edited by David Hellholm and Dieter Sänger 圣餐:它的起源和背景,卷1:旧约,早期犹太教,新约,由大卫·霍尔姆和迪特编辑Sänger
4区 哲学 0 RELIGION Pub Date : 2021-06-22 DOI: 10.1163/15685365-12341705
C. Stenschke
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引用次数: 1
Book Notes 书本笔记
4区 哲学 0 RELIGION Pub Date : 2021-06-22 DOI: 10.1163/15685365-12341704
J. Elliott
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引用次数: 0
Jubilee Debt Cancellation and Luke’s Gospel 朱比利债务取消与路加福音
4区 哲学 0 RELIGION Pub Date : 2021-06-22 DOI: 10.1163/15685365-12341697
C. Luthy
This study questions the argument that references to debt in Luke’s gospel (particularly Luke 6:34–36; 7:36–50; 11:2–4; and 16:1–9) should be viewed in relation to the biblical Jubilee. After a survey of Jubilee debt cancellation in the Old Testament and Second Temple literature, it is concluded that debt cancellation and the Jubilee were usually understood to be separate concepts. It is then argued that this is consistent with how debt texts in Luke’s gospel are presented; there are no words or syntactical patterns which suggest reliance on Jubilee traditions. Finally, it is argued that the concept of debt in Luke’s gospel served a variety of purposes, none of which need to be viewed in reference to the Jubilee.
本研究质疑路加福音中提到债务的论点(特别是路加福音6:34-36;7:36-50;<;和16:1-9)应该与圣经中的禧年联系起来看。通过对《旧约》和第二圣殿文献中关于禧年免除债务的研究,我们可以得出这样的结论:免除债务和禧年通常被理解为两个不同的概念。然后有人认为这与路加福音中债务文本的呈现方式是一致的;没有单词或句法模式表明依赖禧年传统。最后,有人认为路加福音中债务的概念服务于各种目的,其中没有一个需要参考禧年来看待。
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引用次数: 1
Gathered into One 合而为一
4区 哲学 0 RELIGION Pub Date : 2021-06-22 DOI: 10.1163/15685365-12341706
Keith L. Yoder
This article reconsiders the two enigmatic scenes of Mary at Jesus’ feet in John 11 and 12. Previous scholarship has recognized ordered connections between John 11–12, and between John 12–13. Examination of John’s distinctive linkage between Mary and Judas uncovers an artistic network of figural cantilevers and triads that connect, or gather into one, scenes from all three chapters: Jesus’ Raising of Lazarus, Mary’s Anointing of Jesus, and the Foot Washing. This network architecture enables information transfer and implicit commentary between the three contexts, which in turn illuminates Jesus’ emotional anagnorisis with Mary on his way to Lazarus’ tomb, as well as Mary’s unconventional wiping of the ointment from his feet with her hair. Her opposition to Judas points up her alignment with Jesus, wherein he shares her tears and she shares his anointing. Finally, this network model provides an intelligible platform for the migration of key Synoptic elements away from John’s Anointing into his Lazarus story.
这篇文章重新考虑了约翰福音第11章和第12章中玛丽在耶稣脚下的两个神秘场景。先前的奖学金承认了约翰11–12和约翰12–13之间的有序联系。对约翰在玛丽和犹大之间独特联系的研究揭示了一个由人物悬臂式和三合会组成的艺术网络,它们将耶稣的《拉撒路的养育》、玛丽的《耶稣的Anointing》和《洗脚》这三章中的场景连接在一起。这种网络架构实现了三种语境之间的信息传递和隐含评论,这反过来又阐明了耶稣在前往拉撒路坟墓的路上与玛丽的情感困惑,以及玛丽用头发非传统地擦去他脚上的药膏。她对犹大的反对表明了她与耶稣的一致,耶稣与她分享泪水,她与他分享膏油。最后,这个网络模型为关键的天气要素从约翰的Anointing迁移到他的Lazarus故事提供了一个可理解的平台。
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引用次数: 0
Her Body Healed 她的身体痊愈了
4区 哲学 0 RELIGION Pub Date : 2021-06-22 DOI: 10.1163/15685365-12341699
Isaac T. Soon
This article revives an accentuation of ιαται present in a number of medieval minuscules that has been neglected by most critical editions of the Greek New Testament since Erasmus. It argues that there is good external and internal evidence for reading ιαται in Mark 5:29 as the present tense-form (ἰᾶται) rather than the universally accepted perfect tense-form (ἴαται). The accentuation in medieval Greek witnesses provides both the present and the perfect as viable interpretations. Although the perfect ἴαται occurs dramatically less often than the present tense-form, the Markan text’s use of present tense-form verbs for indirect internal discourse strongly supports reading ιαται in Mark 5:29 as ἰᾶται, a reading that the Old Latin versions confirm. In light of the lexical semantics of ἰᾶται in ancient Greek literature and the OG, as well as the grammatical subject implied by ἰᾶται in Mark 5:29 (which the author argues to be the woman’s body), one should understand the verb as a passive middle.
这篇文章恢复了一种强调的ιαται出现在一些中世纪的微型,已被忽略的大多数批评版本的希腊新约伊拉斯谟以来。它认为,有很好的外部和内部证据表明,将马可福音5:29中的ιαται阅读为现在时态(ι - ται),而不是普遍接受的完成时态(ιαται)。中世纪希腊证人的重音提供了现在和完美作为可行的解释。虽然完成时ιαται比现在时态出现的频率要低得多,但Markan文本使用现在时形式的动词作为间接内部话语,强烈支持将马可福音5:29中的ιαται解读为ι - ται,古拉丁语版本证实了这一解读。根据古希腊文献和《圣经》中“ι - ται”的词汇语义,以及马可福音5:29中“ι - ται”所隐含的语法主语(作者认为这是女人的身体),我们应该把这个动词理解为被动的中间。
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引用次数: 0
Damaris (Acts 17:34) and an Aristocratic Family from Sparta 达马里斯(使徒行传17:34)和一个来自斯巴达的贵族家庭
4区 哲学 0 RELIGION Pub Date : 2021-06-22 DOI: 10.1163/15685365-12341701
Arco den Heijer
This article surveys epigraphic evidence for Damaris, Damares and Damari(o)n to show that these are distinctively Spartan or Laconian names. It rejects the hypothesis that Damaris is a Lukan construction from Homeric δάµαρ (wife) or a typical name for a courtesan. Positively, it suggests that the woman named Damaris in Acts 17:34 could be imagined as a member of the Voluseni family, a prominent Spartan family connected with the Athenian elite. Finally, it examines the rhetorical force that a recognizably Spartan name could have in the narrative of Acts.
本文调查了Damaris, Damares和Damari(o)n的铭文证据,以表明这些是独特的斯巴达或拉科尼亚名字。它拒绝了Damaris是来自荷马史诗δάµαρ(妻子)的卢卡语结构或妓女的典型名字的假设。积极地说,这表明使徒行传17:34中那个叫达马里斯的女人可以被想象成沃卢塞尼家族的成员,沃卢塞尼家族是一个与雅典精英有联系的斯巴达显赫家族。最后,它考察了一个明显的斯巴达名字在使徒行传叙事中可能具有的修辞力量。
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引用次数: 1
Is Galatians an Ironic Letter? 加拉太语是一个反语字母吗?
4区 哲学 0 RELIGION Pub Date : 2021-03-17 DOI: 10.1163/15685365-12341694
Matthew Pawlak
This article queries whether Paul wrote Galatians with reference to epistolary conventions for ironic letters. First, the author explores the use of the θαυµάζω + conjunction “epistolary formula” in the non-literary papyri to determine the relationship between this expression, irony, and Gal 1:6. Then, he weighs the evidence for an ironic reading of Gal 1:6 itself before turning to the extant ancient letter writing handbooks to assess the extent to which Gal 1:6 meaningfully parallels the ironic letters in the handbooks. The author argues that while an ironic reading of Gal 1:6 is plausible, there is no evidence that Paul has crafted Galatians with reference to epistolary conventions for ironic letters.
这篇文章质疑保罗在写加拉太书时是否参考了讽刺信件的书信体惯例。首先,作者探讨了在非文学纸莎草书中使用θαυµάζω+连词“书信体公式”来确定这种表达、反讽和Gal1:6之间的关系。然后,他权衡了《加尔文1:6》本身讽刺性阅读的证据,然后转向现存的古代写信手册,评估《加尔文》1:6在多大程度上与手册中的讽刺字母有意义地相似。作者认为,虽然《加一书》1:6的讽刺解读是合理的,但没有证据表明保罗参照讽刺信件的书信体惯例创作了加拉太书。
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引用次数: 1
Mark 8:27–16:20, written by James W. Voelz and Christopher W. Mitchell 马克记8:27-16:20,詹姆斯·沃尔兹和克里斯托弗·米切尔著
4区 哲学 0 RELIGION Pub Date : 2021-03-17 DOI: 10.1163/15685365-12341686
Jean-Claude Haelewyck
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引用次数: 0
Extraction and Emission Language in Luke 8:45 Luke 8:45中的提取和发射语言
4区 哲学 0 RELIGION Pub Date : 2021-03-17 DOI: 10.1163/15685365-12341698
Michael Pope
This brief philological study focuses on Luke’s alteration of Mark’s συνθλίβειν, “compress,” to ἀποθλίβειν, “to squeeze out,” in the famous tableau of the woman with chronic uterine blood flow (Mark 5:25–34; Luke 8:42–48). The author first points to the general lack of critical attention this change receives and then traces out why the two terms, συνθλίβειν and ἀποθλίβειν, should not be understood as interchangeable. Finally, he suggests that Luke’s shift to ἀποθλίβειν offered him a term with more expansive semantic range for depicting the exit of δύναµις, “power,” from Jesus and the woman’s subsequent healing.
这个简短的语言学研究集中在路加将马可的σ νθλ末路βειν,“压缩”,改为“ποθλ末路βειν,“挤出”,在著名的子宫血流缓慢的女人的画面中(马可福音5:25-34;路加福音8:42-48)。作者首先指出,这一变化普遍缺乏批判性的关注,然后指出,为什么σ νθλ最后到βειν和σ ποθλ最后到βειν这两个术语不应该被理解为可互换的。最后,他认为路加对ο οθλ末了βειν的转换为他提供了一个具有更广泛语义范围的术语,用来描述从耶稣那里“权力”的离去,以及这个女人随后的治愈。
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引用次数: 0
The Named Jew and the Name of God 被命名的犹太人与上帝的名字
4区 哲学 0 RELIGION Pub Date : 2021-03-17 DOI: 10.1163/15685365-12341689
Lionel J. Windsor
A connection between Paul’s charges against his interlocutor in Rom 2:21–22 and Josephus’s account of a notorious Jewish teacher in Rome (A.J. 18.81–84) is a catalyst for re-examining the purpose, topic, and argument of Rom 2:17–29. The foreground issue is not the soteriological status of Jews, but the effectiveness of typical Jewish law-based teaching to solve human foolishness, wickedness, and impiety. Paul reframes the discourse topic to demonstrate that typical Jewish law-based educational activity is ineffective in bringing about God’s glory among the nations. The interlocutor is thus a foil for Paul’s own eschatologically conceived apostolic ministry.
保罗在罗马书2:21-22中对对话者的指控与约瑟夫斯对罗马一位臭名昭著的犹太教师的描述(A.J.18.81-84)之间的联系是重新审视罗马书2:17-29的目的、主题和论点的催化剂。前景问题不是犹太人的犹太地位,而是典型的犹太法律教学解决人类愚蠢、邪恶和不虔诚问题的有效性。保罗重新定义了话语主题,以证明典型的犹太法律教育活动在为各国带来上帝的荣耀方面是无效的。因此,对话者是保罗自己末世思想的使徒职事的陪衬。
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引用次数: 0
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Novum Testamentum
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