Even as other tensions are resolved, some scholars continue to pit James against Paul with respect to their views on poverty and wealth. This paper first summarises the main contributions of James to the topic. Then it asks how far back in the letter-writing ministry of Paul can parallels to James be found. Recognizing that relative chronologies usually remain unaltered even if the deutero-Paulines are deemed pseudonymous, the survey looks at the key texts in the Pastorals, the Prison Epistles, 1–2 Corinthians and Romans, the Thessalonian letters and Galatians. It finds the most striking and informative parallel at the earliest point in the sequence, in Galatians 2:10. While acknowledging other possibilities, the study suggests that the most natural source for most of Paul’s teaching on poverty and wealth is, or is mediated by, James. The two authors also agree on what may be the unifying theme of New Testament theology – fulfilment of the Law – expressed in both of these writers particularly in the command to love one’s neighbour, which directly affects matters of care for the impoverished. A wedge should not be inserted between Paul and James on poverty and wealth; rather, they demonstrate striking similarities.
{"title":"The Perfect Law of Liberty on Poverty and Wealth: A Precursor to Paul?","authors":"C. Blomberg","doi":"10.53751/001c.39764","DOIUrl":"https://doi.org/10.53751/001c.39764","url":null,"abstract":"Even as other tensions are resolved, some scholars continue to pit James against Paul with respect to their views on poverty and wealth. This paper first summarises the main contributions of James to the topic. Then it asks how far back in the letter-writing ministry of Paul can parallels to James be found. Recognizing that relative chronologies usually remain unaltered even if the deutero-Paulines are deemed pseudonymous, the survey looks at the key texts in the Pastorals, the Prison Epistles, 1–2 Corinthians and Romans, the Thessalonian letters and Galatians. It finds the most striking and informative parallel at the earliest point in the sequence, in Galatians 2:10. While acknowledging other possibilities, the study suggests that the most natural source for most of Paul’s teaching on poverty and wealth is, or is mediated by, James. The two authors also agree on what may be the unifying theme of New Testament theology – fulfilment of the Law – expressed in both of these writers particularly in the command to love one’s neighbour, which directly affects matters of care for the impoverished. A wedge should not be inserted between Paul and James on poverty and wealth; rather, they demonstrate striking similarities.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41617428","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}
John’s baptism continues to be the subject of much discussion among biblical scholars. Attempts to trace its origin to Essene ritual washings or proselyte baptism have proven unconvincing as are recent arguments against the traditional site on the lower reaches of the Jordan River. It is likely that John’s baptism was his own invention and that he intended it to be a symbolic depiction of the return from exile, which was by no means viewed as complete in the first century CE. The baptism itself involved crossing the Jordan River from East to West, not just being immersed in it.
{"title":"John’s Baptism as a Symbolic Enactment of the Return from Exile","authors":"Joel R. White","doi":"10.53751/001c.55657","DOIUrl":"https://doi.org/10.53751/001c.55657","url":null,"abstract":"John’s baptism continues to be the subject of much discussion among biblical scholars. Attempts to trace its origin to Essene ritual washings or proselyte baptism have proven unconvincing as are recent arguments against the traditional site on the lower reaches of the Jordan River. It is likely that John’s baptism was his own invention and that he intended it to be a symbolic depiction of the return from exile, which was by no means viewed as complete in the first century CE. The baptism itself involved crossing the Jordan River from East to West, not just being immersed in it.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47989937","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}
The contention of this article is that John the Baptist’s declaration of Jesus as ‘the stronger one’ (ὁ ἰσχυρότερος) in Mark 1:7 echoes Isaiah 40:10a so that Jesus is identified with YHWH both in Mark 1:3 by means of the citation of Isaiah 40:3 and in Mark 1:7 by means of an echo of Isaiah 40:10a. The article will show that an Isaian divine identity interpretation of ‘stronger one’ is a satisfying reading of Mark 1:7 in light of the allusions to Isaiah and especially Isaiah 40:3-10 within Mark’s prologue and in light of the links between Jesus’s encounter with Satan in Mark 1:13 and the parable of Mark 3:27.
{"title":"Jesus as the Isaian Stronger One in Mark 1:7: A Contribution to Markan Divine Identity Christology","authors":"J. Dennis","doi":"10.53751/001c.39734","DOIUrl":"https://doi.org/10.53751/001c.39734","url":null,"abstract":"The contention of this article is that John the Baptist’s declaration of Jesus as ‘the stronger one’ (ὁ ἰσχυρότερος) in Mark 1:7 echoes Isaiah 40:10a so that Jesus is identified with YHWH both in Mark 1:3 by means of the citation of Isaiah 40:3 and in Mark 1:7 by means of an echo of Isaiah 40:10a. The article will show that an Isaian divine identity interpretation of ‘stronger one’ is a satisfying reading of Mark 1:7 in light of the allusions to Isaiah and especially Isaiah 40:3-10 within Mark’s prologue and in light of the links between Jesus’s encounter with Satan in Mark 1:13 and the parable of Mark 3:27.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45108877","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}
Studies on salvation in the Luke 19:1-10 Zacchaean story generally tend to exhibit an underdeveloped analysis of its rhetoric as part of the controversy genre. This paucity reduces salvation to an individual event and ignores the social effect of Lukan salvation in the story. To remedy this, it is here argued that the weight of the controversy genre is felt specifically in the rhetorical use of enthymeme in verse 9, and that Jesus’s enthymemic pronouncement of salvation reveals a social aspect to Zacchaeus’s salvation. The enthymeme supports Zacchaeus’s refutation of the crowd’s position; it insinuates and infers from contrariety and obligates the crowd to distribute honour to Zacchaeus. This function of enthymeme is based on the evidence of first-century rhetors, whose position differs from modern scholarship’s view of the enthymeme as a truncated logical syllogism. Salvation has a social effect. Jesus’s enthymemic pronouncement crowns Zacchaeus’s refutation by calling the crowd to reinterpret Zacchaeus’s social-religious status on the basis of legal precedent.
{"title":"The Enthymeme in Luke 19:9 and the Salvation of Zacchaeus","authors":"Frank Z. Kovacs","doi":"10.53751/001c.38680","DOIUrl":"https://doi.org/10.53751/001c.38680","url":null,"abstract":"Studies on salvation in the Luke 19:1-10 Zacchaean story generally tend to exhibit an underdeveloped analysis of its rhetoric as part of the controversy genre. This paucity reduces salvation to an individual event and ignores the social effect of Lukan salvation in the story. To remedy this, it is here argued that the weight of the controversy genre is felt specifically in the rhetorical use of enthymeme in verse 9, and that Jesus’s enthymemic pronouncement of salvation reveals a social aspect to Zacchaeus’s salvation. The enthymeme supports Zacchaeus’s refutation of the crowd’s position; it insinuates and infers from contrariety and obligates the crowd to distribute honour to Zacchaeus. This function of enthymeme is based on the evidence of first-century rhetors, whose position differs from modern scholarship’s view of the enthymeme as a truncated logical syllogism. Salvation has a social effect. Jesus’s enthymemic pronouncement crowns Zacchaeus’s refutation by calling the crowd to reinterpret Zacchaeus’s social-religious status on the basis of legal precedent.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41486161","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}
One much-discussed Bible verse relating to the chronology of Jesus’s ministry is Luke 3:1 where Jesus’s baptism is placed during Tiberius’s fifteenth year. Normally, Tiberius’s reign is said to have begun after Augustus’s death, making AD 29 his fifteenth year as emperor. However, some have wished to date the fifteenth year of Tiberius earlier by claiming that Luke would have understood Tiberius’s reign as commencing sometime between AD 11 and 13 when Tiberius was granted joint authority with Augustus over the provinces. A survey of the extant literary-historical sources from the first and second centuries combined with surveys of the surviving numismatic and inscriptional evidence reveals that there is no support for an earlier dating of Tiberius’s reign. Thus, it is highly unlikely that Luke or his readers would have understood the fifteenth year of Tiberius as occurring before AD 29.
{"title":"Reckoning Tiberius’s Reign and Jesus’s Baptism: First- and Second-Century Evidence Concerning Tiberius’s Fifteenth Year (Luke 3:1)","authors":"Andrew E. Steinmann","doi":"10.53751/001c.37789","DOIUrl":"https://doi.org/10.53751/001c.37789","url":null,"abstract":"One much-discussed Bible verse relating to the chronology of Jesus’s ministry is Luke 3:1 where Jesus’s baptism is placed during Tiberius’s fifteenth year. Normally, Tiberius’s reign is said to have begun after Augustus’s death, making AD 29 his fifteenth year as emperor. However, some have wished to date the fifteenth year of Tiberius earlier by claiming that Luke would have understood Tiberius’s reign as commencing sometime between AD 11 and 13 when Tiberius was granted joint authority with Augustus over the provinces. A survey of the extant literary-historical sources from the first and second centuries combined with surveys of the surviving numismatic and inscriptional evidence reveals that there is no support for an earlier dating of Tiberius’s reign. Thus, it is highly unlikely that Luke or his readers would have understood the fifteenth year of Tiberius as occurring before AD 29.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-10-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43690993","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}
Luke’s account of Jesus’s healing of the man enslaved to the centurion exhibits a number of unusual and unexpected features: a gentile centurion in a small Jewish village, an odd mixture of miracle and pronouncement stories, striking variations from the precedent story of Elisha, surprising twists in the plot, and others. Rhetoricians of Luke’s day discussed various effects that unexpected elements could have on an audience, and some of these are reflected in this account. Luke has used the multiple unexpected elements of this story to make it interesting to his audience, to intensify it alongside the raising of the dead, to re-engage his audience after the Sermon on the Plain, and to cement this episode in his audience’s memory as a precursor to Cornelius and the larger gentile mission in Acts.
{"title":"Expecting the Unexpected in Luke 7:1–10","authors":"Bart B. Bruehler","doi":"10.53751/001c.37786","DOIUrl":"https://doi.org/10.53751/001c.37786","url":null,"abstract":"Luke’s account of Jesus’s healing of the man enslaved to the centurion exhibits a number of unusual and unexpected features: a gentile centurion in a small Jewish village, an odd mixture of miracle and pronouncement stories, striking variations from the precedent story of Elisha, surprising twists in the plot, and others. Rhetoricians of Luke’s day discussed various effects that unexpected elements could have on an audience, and some of these are reflected in this account. Luke has used the multiple unexpected elements of this story to make it interesting to his audience, to intensify it alongside the raising of the dead, to re-engage his audience after the Sermon on the Plain, and to cement this episode in his audience’s memory as a precursor to Cornelius and the larger gentile mission in Acts.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46777612","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}
Scholars often consider the implied audience of Romans to have been a mixture of Jews and gentiles, albeit with a gentile majority. Other scholars challenge this thesis, however, and argue that the implied audience is exclusively gentile. Romans 1:13-14 is an important locus in this debate, but four points about these verses require further consideration. These are (1) the case of the elements Paul unites with the τὲ καί constructions in verse 14, (2) the variety of complements Paul gives ὀφειλέτης elsewhere, (3) the explanatory relationship of verse 14 to verse 13, and (4) the clearly personal focus of the language that appears with the τὲ καί constructions in verse 14. Duly considered, these points argue strongly for an exclusively gentile implied audience.
{"title":"Problems and Prospects with Romans 1:13-14 and the Letter’s Implication of a Gentile Audience","authors":"J. Stark","doi":"10.53751/001c.37632","DOIUrl":"https://doi.org/10.53751/001c.37632","url":null,"abstract":"Scholars often consider the implied audience of Romans to have been a mixture of Jews and gentiles, albeit with a gentile majority. Other scholars challenge this thesis, however, and argue that the implied audience is exclusively gentile. Romans 1:13-14 is an important locus in this debate, but four points about these verses require further consideration. These are (1) the case of the elements Paul unites with the τὲ καί constructions in verse 14, (2) the variety of complements Paul gives ὀφειλέτης elsewhere, (3) the explanatory relationship of verse 14 to verse 13, and (4) the clearly personal focus of the language that appears with the τὲ καί constructions in verse 14. Duly considered, these points argue strongly for an exclusively gentile implied audience.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43293594","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}
Colossians 1:22a has one of the most challenging textual variants in the Pauline corpus regarding the form of the verb ἀποκαταλλάσσειν. The two competing readings are the active ἀποκατήλλαξεν, which is the reading of the majority of manuscripts, and the passive ἀποκαταλ[..]γητε/ἀποκατηλλάγητε, found in P46 and B03, two of the most important manuscripts of the New Testament. Although the latter results in a ‘grammatical anomaly’, it is the lectio difficilior, and, therefore, many argue that it is the only reading that reasonably explains the emergence of the others. I argue that the reading of the majority of witnesses should be accepted as the earliest attainable text on both external and internal grounds; however, scholars who support this approach have been challenged to present an explanation for the origin of the passive reading in P46 and B03. This article provides such a hypothesis, proposing that the P46/B03 reading can be reasonably explained by an unconscious assimilation (or harmonisation) of the near-parallel passage in Romans 5:10.
{"title":"The Passive ἀποκατηλλάγητε in P46 and B03 Colossians 1:22a: An Original Grammatical Anomaly or Another Case of Scribal Assimilation?","authors":"Diego dy Carlos Araújo","doi":"10.53751/001c.35902","DOIUrl":"https://doi.org/10.53751/001c.35902","url":null,"abstract":"Colossians 1:22a has one of the most challenging textual variants in the Pauline corpus regarding the form of the verb ἀποκαταλλάσσειν. The two competing readings are the active ἀποκατήλλαξεν, which is the reading of the majority of manuscripts, and the passive ἀποκαταλ[..]γητε/ἀποκατηλλάγητε, found in P46 and B03, two of the most important manuscripts of the New Testament. Although the latter results in a ‘grammatical anomaly’, it is the lectio difficilior, and, therefore, many argue that it is the only reading that reasonably explains the emergence of the others. I argue that the reading of the majority of witnesses should be accepted as the earliest attainable text on both external and internal grounds; however, scholars who support this approach have been challenged to present an explanation for the origin of the passive reading in P46 and B03. This article provides such a hypothesis, proposing that the P46/B03 reading can be reasonably explained by an unconscious assimilation (or harmonisation) of the near-parallel passage in Romans 5:10.","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-05-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43929934","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}
{"title":"The Scribes and Correctors of Codex Vaticanus: A Study on the Codicology, Paleography, and Text of B(03)","authors":"J. R. Grenz","doi":"10.53751/001c.34195","DOIUrl":"https://doi.org/10.53751/001c.34195","url":null,"abstract":"","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46497683","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}
{"title":"The Hebrew Exodus from and Jeremiah’s Eisodus into Egypt in the Light of Recent Archaeological and Geological Developments","authors":"J. K. Hoffmeier","doi":"10.53751/001c.32999","DOIUrl":"https://doi.org/10.53751/001c.32999","url":null,"abstract":"","PeriodicalId":23462,"journal":{"name":"Tyndale Bulletin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43980270","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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