Pub Date : 2021-07-05DOI: 10.1177/01461079211030641
Cornell Collin
Is God perfect? The recent volume entitled The Question of God’s Perfection stages a conversation on that topic between mostly Jewish philosophers, theologians, and scholars of rabbinic literature. Although it is neither a work of biblical theology nor a contribution to the theological interpretation of scripture, The Question of God’s Perfection yields stimulating results for these other, intersecting projects. After briefly describing the volume’s central question and contents, the present essay situates the volume’s offerings within the state of the biblical-theological and theological-interpretive fields. In its next section, it considers—and compares—The Question of God’s Perfection with one twentieth-century theological antecedent, the Dutch theologian K.H. Miskotte. In closing, it poses questions for ongoing discussion. The Question of God’s Perfection: Jewish and Christian Essays on the God of the Bible and Talmud, edited by Yoram Hazony & Dru Johnson. Philosophy of Religion – World Religions 8. Leiden, The Netherlands: Brill, 2019. ISBN 9789004387959
神是完美的吗?最近出版的《上帝的完美问题》(The Question of God’s Perfection)一书中，主要是犹太哲学家、神学家和拉比文学学者就这个话题展开了对话。虽然它既不是圣经神学的著作，也不是对圣经神学解释的贡献，但《上帝的完美问题》为这些其他交叉的项目带来了令人兴奋的结果。在简要地描述了卷的中心问题和内容后，本论文将卷的产品置于圣经神学和神学解释领域的状态中。在接下来的章节中，它考虑并比较了上帝的完美问题和20世纪的一位神学先驱，荷兰神学家k·h·米斯科特。最后，它提出了一些有待继续讨论的问题。《上帝的完美问题:犹太人和基督徒对圣经和塔木德的上帝的评论》，由约拉姆·哈扎尼和德鲁·约翰逊编辑。宗教哲学-世界宗教莱顿，荷兰:布里尔，2019。ISBN 9789004387959
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Pub Date : 2021-07-05DOI: 10.1177/01461079211016745
Alexander E. Stewart
124 eight sections: Prologue: The Call of Jeremiah (1:1-19), The Personal Struggles of the Prophet (2:1-25:38), Increasing Unbelief and Opposition (26:1-29:32), The Restoration of Israel and Judah to the Land (30:1-33:26), The Call for Faithfulness (34:1-36:32), The Siege, Fall, and Aftermath in Jerusalem (37:1-45:5), Prophecies Against Nine Nations (46:1–51:64), and The Fall of Jerusalem (52:1-34). Each section has several subunits in which Kaiser translates the Masoretic Text, notes variants in the Septuagint, and provides verse-by-verse commentary on the passages. The commentary brings in a variety of Old and New Testament texts to elucidate aspects of Jeremiah and to show the book’s presence and influence within the Christian biblical canon. Four excurses appear at the end of the book: The Ark of the Covenant, The Queen of Heaven, Shub Shebut, and Topheth. Given their brevity, it might have been more helpful to include this content within the main text of the book. Moreover, the rationale for why each topic is given an excursus is unclear. The volume includes many assumptions and inferences on dating and interpreting Jeremiah’s prophecies without offering compelling evidence. Several sections contain snarky and judgmental remarks about people in antiquity and in the present. Countless exclamations (with ample exclamation points!), generalizations, and vague rants permeate the book. The synopsis claims: “Each section is followed by devotional and application insights that guide the reader in applying the text to their everyday lives.” It is difficult to determine where, if anywhere, these insights can be found. Interaction with more diverse and more recent scholarship might have enhanced this work. Studies in feminist criticism could have enriched the discussions of the human-divine marriage metaphor, references to daughter of my people and daughter Zion, and the Queen of Heaven excursus. Scholarship in literary criticism could have made the discussions of imagery and the mix of poetry and prose texts more interesting and informative. Studies on Jeremiah’s influence and reception in Jewish and Christian faith communities could have supported the theological aims of the work. Although some readers might appreciate its style and content, Walking the Ancient Paths leaves much to be desired. Jaime L. Waters DePaul University Chicago, IL 60614
124八个部分:序言:耶利米的呼召(1:1-19)，先知的个人斗争(2:1-25:38)，增加不信和反对(26:1-29:32)，以色列和犹大的土地恢复(30:1-33:26)，忠诚的呼吁(34:1-36:32)，耶路撒冷的围困，沦陷和后果(37:1-45:5)，对九个国家的预言(46:1-51:64)，和耶路撒冷的沦陷(52:1-34)。每一部分都有几个子单元，其中凯撒翻译马所拉文本，注意七十士译本的变体，并对段落进行逐句注释。评注引入了各种各样的旧约和新约文本，以阐明耶利米书的各个方面，并展示了这本书在基督教圣经正典中的存在和影响。在书的末尾出现了四个短途旅行:约柜，天堂女王，舒布·谢布特和陀斐特。考虑到它们的简短，将这些内容包含在书的正文中可能会更有帮助。此外，为什么每个主题都给出了一个附录的理由是不清楚的。卷包括许多假设和推断的日期和解释耶利米的预言没有提供令人信服的证据。有几个章节包含了对古代和现在的人的尖刻和评判性的评论。无数的感叹号(有很多感叹号!)，概括和模糊的咆哮充斥着这本书。简介称:“每个部分之后都是虔诚和应用的见解，指导读者将文本应用到他们的日常生活中。”很难确定在哪里(如果有的话)可以找到这些见解。与更多样化和更近期的学者的互动可能会加强这项工作。对女权主义批评的研究本可以丰富对人神婚姻隐喻的讨论，对我的人民的女儿和女儿锡安的引用，以及天堂女王的短途旅行。文学批评方面的学术研究本可以使对意象的讨论以及诗歌和散文文本的混合更加有趣和有意义。研究耶利米在犹太教和基督教信仰团体中的影响和接受程度，可以支持这本书的神学目的。虽然有些读者可能会欣赏它的风格和内容，但《走古道》仍有很多不足之处。Jaime L. Waters德保罗大学芝加哥分校，伊利诺伊州60614
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Pub Date : 2021-07-05DOI: 10.1177/01461079211027843
Vincent Hirschi
62 very much interrelated, in the ministry of Jesus. According to Perrin, healings, exorcisms, and proclamation were not only marks of the presence of the kingdom but were also signs of the new creation. As much I enjoyed the work, and as much as I believe this to be on the better introductions to the kingdom of God, I have a few criticisms—which, in no way, are intended to diminish the overall value of The Kingdom of God. I would like to have seen Perrin make a stronger connection with the kingdom of God and the temple. He could have done more work in terms of pressing out exactly what the temple is and how it connects to the kingdom of God. This is especially the case for how the temple plays a key role in the life of the kingdom now and with regard to the nature of the New Jerusalem (“already/not yet”). Pressing this point may well have strengthened his case (not that it needed strengthening) that the kingdom is present. In addition, though Perrin highlights the role of suffering in the kingdom, and how this serves as a primary contrast between the kingdom of God and the kingdoms of the world, I believe that Perrin could have done more with this. These two criticisms together—a greater emphasis on the temple and suffering—lead to my most significant criticism of The Kingdom of God. I was most disappointed with the closing chapter (“Living the Kingdom Life Today”: chapter 12). As strong a case as Perrin makes that the kingdom of God permeates the whole of Scripture, I believe that he could have made clearer the points of application of the kingdom for the average reader today. A common objection to any writing is the old, “why didn’t you discuss this?” objection. Such objections, of course, are not completely fair. After all, an author cannot say everything. With Perrin’s work, however, I would like to have seen him address the significance of the kingdom of God for the life of the church today more thoroughly and more pointedly. It is one thing to understand the kingdom and how it relates to the Scriptures and the teachings of Jesus, but it is another for the average Christian to appropriate it to their everyday lives. I am not convinced that Perrin has helped the reader enough in this endeavor. I was truly expecting Perrin to at least provide a matrix by which his readers could begin to address such questions as: How does the kingdom of God relate to the mission of the church with regards to living in a democracy?; How does the kingdom of God effect the church’s views towards issues of social justice?; or, What is the role of the church in such matters? It is conceivable that Perrin does not address such matters, even in a cursory manner, because he is not convinced that these are relevant questions, though I suspect that he does. Perrin inserts comments throughout his work that confirm that he believes that the church has a role in the social economy (e.g., 84). Perrin further acknowledges that “we need to have a solid enough grasp of the ki
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Pub Date : 2021-07-05DOI: 10.1177/01461079211030084
William Yarchin
The Book of Daniel is an anthology that comes to us in a variety of compositional configurations distinguished in their organization by genre and chronology. Daniel’s varied compositional configurations—MT, Old Greek, Theodotion, Syriac—characterize the book as a literary exercise in divinatory wisdom that can point readers in different directions. The wisdom promoted in MT Daniel is mantic in that it is concerned with how knowledge of God’s effective reality in history can be divined (apocalyptic). In other forms of Daniel, the wisdom recommended for ancient Jews is mundane in that it is concerned with how they may conduct themselves with integrity within their own communities and relative to others (wisdom). I argue that, in the case of Daniel, the meaning of this biblical book is indicated not only in its semantic content but also through the various compositional configurations given to it during antiquity. This finding is consistent with a need for the sort of textually and compositionally pluriform Bible edition articulated by James Sanders.
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Pub Date : 2021-07-05DOI: 10.1177/01461079211016743
S. Rogers
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Pub Date : 2021-07-05DOI: 10.1177/01461079211016766
Ernest van Eck
{"title":"Book Review: New Testament Christianity in the Roman World, by Harry O. Maier","authors":"Ernest van Eck","doi":"10.1177/01461079211016766","DOIUrl":"https://doi.org/10.1177/01461079211016766","url":null,"abstract":"","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":"52 1","pages":"59 - 60"},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211016766","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45719142","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-05DOI: 10.1177/01461079211016746
Olegs Andrejevs
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Pub Date : 2021-07-05DOI: 10.1177/01461079211028055
R. Gnuse
James A. Sanders, Scripture in Its Historical Contexts. Vol. I: Text, Canon, and Qumran and Scripture in Its Historical Contexts. Vol. II: Exegesis, Hermeneutics, and Theology. Edited by Craig A. Evans. Forschungen zum Alten Testament 118, 126. Tübingen: Mohr Siebeck, 2018, 2019.
詹姆斯·A·桑德斯，《历史语境中的圣经》。第一卷：文本、正典、古兰经及其历史背景。第二卷：解释学、解释学和神学。由克雷格A.埃文斯编辑。Forschungen zum Alten遗嘱118126。图宾根：莫尔·西贝克，20182019。
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Pub Date : 2021-07-05DOI: 10.1177/01461079211029098
P. Moser
Biblical theology should be grounded in a broad perspective, an Überblick, on the character of God as the main actor in biblical history. Without such a perspective, we will lose sight of what kind of agent motivates the main story-line of the Bible. If our perspective is inadequate, we will fail to recognize how God works in history, including biblical history. Biblical interpreters typically have neglected a key feature of the biblical God: God as righteous agitator for redemptive good in human lives, individually and socially. In doing so, they have failed to give an adequate portrayal of what God is doing or trying to do in history. This article corrects that neglect by acknowledging the biblical God as agitating in history for righteousness among humans as a reflection of God’s unique moral character. It explains how such agitating distinguishes God from the gods of deism and determinism, while enabling the redemptive work of this God to be seen not only in biblical history but also in everyday human life. The article relates divine agitation to the crisis of Jesus in Gethsemane in relation to the kingdom of God and to the apostle Paul on dying-and-rising with Christ.
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Pub Date : 2021-07-05DOI: 10.1177/01461079211029106
J. Dickie
In the ancient world, the average life expectancy was far lower than that in the western world today. There are some biblical characters, however, even in the New Testament, who lived into their 80s and beyond. In this article, modern theories of gerontology are examined to indicate questions to ask, and insights to gain, in seeking to understand four such persons of mature years who are briefly mentioned in Luke’s Gospel but who play critical roles in the biblical story. The wisdom available to them on coping with the latter years (as seen in the “aging poem” in Ecclesiastes 12:1–7) is reviewed to assess whether those values are apparent in these four characters, and to compare it with modern ideas.
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