Pub Date : 2021-07-05DOI: 10.1177/01461079211028956
C. Evans
In 4Q285 frg. 7 the eschatological Branch of David defeats the Kittim (the Roman army) and puts to death the king of the Kittim (the Roman emperor). After this victory the women of Israel beat timbrels and dance, even as Miriam and the women did (Exod 15) after the destruction of the Egyptian army in the Sea of Reeds. It is proposed that Miriam’s action reflected a custom, perhaps even inaugurated it, that is witnessed in the song of Deborah (Judges 5) and in the song of Judith (Judith 16). It is further proposed that the figure of Miriam loomed large in Israel’s sacred story—inside and outside the literature that became canon—and that her custom of timbrel, song, and dance will be observed one more time in the aftermath of the anticipated great eschatological battle.
{"title":"Celebrating Victory from the Sea of Reeds to the Eschatological Battle Field: Miriam’s Timbrels and Dances in Exodus 15 and Beyond","authors":"C. Evans","doi":"10.1177/01461079211028956","DOIUrl":"https://doi.org/10.1177/01461079211028956","url":null,"abstract":"In 4Q285 frg. 7 the eschatological Branch of David defeats the Kittim (the Roman army) and puts to death the king of the Kittim (the Roman emperor). After this victory the women of Israel beat timbrels and dance, even as Miriam and the women did (Exod 15) after the destruction of the Egyptian army in the Sea of Reeds. It is proposed that Miriam’s action reflected a custom, perhaps even inaugurated it, that is witnessed in the song of Deborah (Judges 5) and in the song of Judith (Judith 16). It is further proposed that the figure of Miriam loomed large in Israel’s sacred story—inside and outside the literature that became canon—and that her custom of timbrel, song, and dance will be observed one more time in the aftermath of the anticipated great eschatological battle.","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211028956","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41322310","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: 10.1177/01461079211027702
M. Porto
{"title":"Book Review: Reading the Bible with Horror, by Brandon Grafius","authors":"M. Porto","doi":"10.1177/01461079211027702","DOIUrl":"https://doi.org/10.1177/01461079211027702","url":null,"abstract":"","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211027702","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45129855","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: 10.1177/01461079211016764
Frederick E. Greenspahn
{"title":"Book Review: How and Why Books Matter: Essays on the Social Function of Iconic Texts, by James W. Watts","authors":"Frederick E. Greenspahn","doi":"10.1177/01461079211016764","DOIUrl":"https://doi.org/10.1177/01461079211016764","url":null,"abstract":"","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211016764","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44268971","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: 10.1177/01461079211018763
D. Zucker
Jephthah (Judges 11–12) is the eighth of the twelve charismatic/military leaders in the book of Judges. Prior to a crucial battle he vows that if he is successful and returns safely “then the one who comes out of the doors of my house to meet me … shall be offered up by me as a burnt offering to yhwh” (Judg 11:31). It is difficult to know what Jephthah means by these words. The Hebrew verb used (ha-yotzey) in this context could mean equally “the one that comes out,” “whatever comes out,” or “whoever comes out.” In the event it is his only child, a daughter who greets him. Jephthah feels unable to revoke his vow and so appears actually to sacrifice her. This article considers how three sources address this narrative: ancient Rewritten Bibles; early as well as medieval and 18th/19th century Rabbinic commentary; and Contemporary scholarship.
{"title":"Jephthah: Faithful Fighter; Faithless Father Ancient and Contemporary Views","authors":"D. Zucker","doi":"10.1177/01461079211018763","DOIUrl":"https://doi.org/10.1177/01461079211018763","url":null,"abstract":"Jephthah (Judges 11–12) is the eighth of the twelve charismatic/military leaders in the book of Judges. Prior to a crucial battle he vows that if he is successful and returns safely “then the one who comes out of the doors of my house to meet me … shall be offered up by me as a burnt offering to yhwh” (Judg 11:31). It is difficult to know what Jephthah means by these words. The Hebrew verb used (ha-yotzey) in this context could mean equally “the one that comes out,” “whatever comes out,” or “whoever comes out.” In the event it is his only child, a daughter who greets him. Jephthah feels unable to revoke his vow and so appears actually to sacrifice her. This article considers how three sources address this narrative: ancient Rewritten Bibles; early as well as medieval and 18th/19th century Rabbinic commentary; and Contemporary scholarship.","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211018763","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44476712","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: 10.1177/01461079211027703
Rowland Onyenali
The Roman provenance of the Gospel according to Mark is not in doubt, and the reapplication of some concepts reserved for the Roman emperor to the person of Jesus in Mark’s Gospel is well documented. The article considers that the act of proskuneo, rendered to the Roman emperor as a divine being during the time of the writing of Mark’s Gospel, has been applied by Mark to serve an anti-Roman program. The passages where the Gerasene demoniac prostrates before Jesus (Mark 5:6) and where the Roman soldiers make a mock reverence to Jesus (Mark 15:19) are considered from both exegetical and historical perspectives.
{"title":"The Markan Proskuneo (Mark 5:6; 15:19) as Anti-Roman Motif in Mark’s Gospel","authors":"Rowland Onyenali","doi":"10.1177/01461079211027703","DOIUrl":"https://doi.org/10.1177/01461079211027703","url":null,"abstract":"The Roman provenance of the Gospel according to Mark is not in doubt, and the reapplication of some concepts reserved for the Roman emperor to the person of Jesus in Mark’s Gospel is well documented. The article considers that the act of proskuneo, rendered to the Roman emperor as a divine being during the time of the writing of Mark’s Gospel, has been applied by Mark to serve an anti-Roman program. The passages where the Gerasene demoniac prostrates before Jesus (Mark 5:6) and where the Roman soldiers make a mock reverence to Jesus (Mark 15:19) are considered from both exegetical and historical perspectives.","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211027703","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47043522","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: 10.1177/01461079211016747
Rob Dalrymple
{"title":"Book Review: The Kingdom of God: A Biblical Theology, by Nicholas Perrin","authors":"Rob Dalrymple","doi":"10.1177/01461079211016747","DOIUrl":"https://doi.org/10.1177/01461079211016747","url":null,"abstract":"","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211016747","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46142183","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 : 2021-06-28DOI: 10.1177/01461079211019212
D. Zucker, H. Paynter, E. Stewart, C. Osiek, Sarah E. Rollens
{"title":"Book Reviews","authors":"D. Zucker, H. Paynter, E. Stewart, C. Osiek, Sarah E. Rollens","doi":"10.1177/01461079211019212","DOIUrl":"https://doi.org/10.1177/01461079211019212","url":null,"abstract":"","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211019212","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41517837","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 : 2021-06-28DOI: 10.1177/01461079211019211
Xi Li
The historical background of Psalm 137, the traumatic event of the exile, makes it appropriate to read this psalm from the post-traumatic perspective. Most of the time, a trauma may negatively harm the mental health of its victim(s), but sometimes it may positively contribute to the mental development of the victim(s). Post-traumatic growth defines the positive psychological changes that result from a traumatic event, and the possession of belief in a just world is an indicator of post-traumatic growth. The textual evidence shows that the speaker of Psalm 137 is in the process of post-traumatic growth and that the speaker's belief in a just world, which is reflected in the text of Psalm 137:9, is at the core of this growth. The concept of post-traumatic growth and the belief in a just world work together to make sense of the language of violence in Psalm 137:9.
{"title":"Post-traumatic Growth, Belief in a Just World, and Psalm 137:9","authors":"Xi Li","doi":"10.1177/01461079211019211","DOIUrl":"https://doi.org/10.1177/01461079211019211","url":null,"abstract":"The historical background of Psalm 137, the traumatic event of the exile, makes it appropriate to read this psalm from the post-traumatic perspective. Most of the time, a trauma may negatively harm the mental health of its victim(s), but sometimes it may positively contribute to the mental development of the victim(s). Post-traumatic growth defines the positive psychological changes that result from a traumatic event, and the possession of belief in a just world is an indicator of post-traumatic growth. The textual evidence shows that the speaker of Psalm 137 is in the process of post-traumatic growth and that the speaker's belief in a just world, which is reflected in the text of Psalm 137:9, is at the core of this growth. The concept of post-traumatic growth and the belief in a just world work together to make sense of the language of violence in Psalm 137:9.","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211019211","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43066615","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 : 2021-06-24DOI: 10.1177/01461079211016364
Olegs Andrejevs
{"title":"Book Review: Jesus Research: The Gospel of John in Historical Inquiry, by James H. Charlesworth & Jolyon G. R. Pruszinski","authors":"Olegs Andrejevs","doi":"10.1177/01461079211016364","DOIUrl":"https://doi.org/10.1177/01461079211016364","url":null,"abstract":"","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211016364","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45851999","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 : 2021-06-24DOI: 10.1177/01461079211016392
S. Elliott
53 sive (listed here in the order of appearance): P. N. Anderson, D. C. Allison, H. W. Attridge, G. L. Parsenios, U. C. von Wahlde, R. A. Culpepper, C. S. Keener, J. H. Charlesworth, J. Roskovec, M. A. Daise, P. Pokorný. All of them appear in the panel discussion transcripts, about which I will say more below. The optimistic conclusion reached by the participants on the value of JG’s use in Jesus research is not surprising, in light of the wealth of unique material found in the Gospel. However, given the paucity of such use, this conclusion is both timely and refreshing. Similarly expected is the contributors’ tendency to lean in the direction of John’s creative rewriting of one or more of the Synoptics. This has been a growing trend in Johannine studies post-Dodd, and today one can characterize it as a relatively mainstream view. The contributors reconcile the above conclusions by balancing synoptic dependence with unique Johannine traditions in a final document that essentially is seen as a rather eclectic mix. The hypothesis of JG’s synoptic dependence faces stronger crosswinds than its counterparts in synoptic studies (Lukan or Matthean posteriority hypotheses). The participants doubtless understand that there is no “double tradition” or “triple tradition” consistently connecting John to one or several Synoptics in the manner that binds Luke or Matthew to Mark and the other synoptic author. Of course, it must be conceded, and has been for some time, that a number of Johannine texts could have been derived from the Synoptic Gospels, perhaps with the help of secondary orality (the stratigraphy of JG surely has a role to play in all such discussions). But can a selective cross-influence be taken as demanding a direct textual dependence? The question is fascinating, and one eagerly anticipates its assessment in the context of the ancient media environment, establishing the available precedents and analyzing the mechanics of this particular hypothetical rewriting (for a methodological framework, see, for example, Alan Kirk’s 2016 Q in Matthew monograph). For the time being, the present volume seems to this author to be at its most persuasive when the participants express caution in entertaining a direct dependence, acknowledging the many nuances still complicating the discussion. Given the complexity and the nuanced character of the subject matter, the volume’s documentation of the panel discussions is most welcome. This is not a frequently seen format, no doubt because of the amount of labor that must be put into accurately reproducing the sessions. It does not seem to be an exaggeration to suggest that all collected volumes should nevertheless strongly consider adopting it. It simply makes a major difference, especially when one thinks of a non-specialist reader or someone who is only beginning to explore a particular field of study. It takes some of the guesswork out of reading an essay for a reader who wonders where the author stands on a part
{"title":"Book Review: How Ancient Narratives Persuade: Acts in its Literary Context, by Eric Clouston","authors":"S. Elliott","doi":"10.1177/01461079211016392","DOIUrl":"https://doi.org/10.1177/01461079211016392","url":null,"abstract":"53 sive (listed here in the order of appearance): P. N. Anderson, D. C. Allison, H. W. Attridge, G. L. Parsenios, U. C. von Wahlde, R. A. Culpepper, C. S. Keener, J. H. Charlesworth, J. Roskovec, M. A. Daise, P. Pokorný. All of them appear in the panel discussion transcripts, about which I will say more below. The optimistic conclusion reached by the participants on the value of JG’s use in Jesus research is not surprising, in light of the wealth of unique material found in the Gospel. However, given the paucity of such use, this conclusion is both timely and refreshing. Similarly expected is the contributors’ tendency to lean in the direction of John’s creative rewriting of one or more of the Synoptics. This has been a growing trend in Johannine studies post-Dodd, and today one can characterize it as a relatively mainstream view. The contributors reconcile the above conclusions by balancing synoptic dependence with unique Johannine traditions in a final document that essentially is seen as a rather eclectic mix. The hypothesis of JG’s synoptic dependence faces stronger crosswinds than its counterparts in synoptic studies (Lukan or Matthean posteriority hypotheses). The participants doubtless understand that there is no “double tradition” or “triple tradition” consistently connecting John to one or several Synoptics in the manner that binds Luke or Matthew to Mark and the other synoptic author. Of course, it must be conceded, and has been for some time, that a number of Johannine texts could have been derived from the Synoptic Gospels, perhaps with the help of secondary orality (the stratigraphy of JG surely has a role to play in all such discussions). But can a selective cross-influence be taken as demanding a direct textual dependence? The question is fascinating, and one eagerly anticipates its assessment in the context of the ancient media environment, establishing the available precedents and analyzing the mechanics of this particular hypothetical rewriting (for a methodological framework, see, for example, Alan Kirk’s 2016 Q in Matthew monograph). For the time being, the present volume seems to this author to be at its most persuasive when the participants express caution in entertaining a direct dependence, acknowledging the many nuances still complicating the discussion. Given the complexity and the nuanced character of the subject matter, the volume’s documentation of the panel discussions is most welcome. This is not a frequently seen format, no doubt because of the amount of labor that must be put into accurately reproducing the sessions. It does not seem to be an exaggeration to suggest that all collected volumes should nevertheless strongly consider adopting it. It simply makes a major difference, especially when one thinks of a non-specialist reader or someone who is only beginning to explore a particular field of study. It takes some of the guesswork out of reading an essay for a reader who wonders where the author stands on a part","PeriodicalId":41921,"journal":{"name":"Biblical Theology Bulletin","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2021-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/01461079211016392","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43439526","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}
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