Pub Date : 2024-03-05DOI: 10.1177/0142064x231226158
Joey McCollum
This study revisits a contested textual variant concerning the presence, placement, and person of an imperative directed at wives in Eph. 5.22. Most previous treatments of this variant have decided the matter (typically in favor of the reading without an imperative) on the basis of manuscript support and transcriptional arguments about how readers and copyists of the text would have changed it, but the intrinsic probabilities of what the author would have written based on his argument and style have generally been neglected. This study fills this gap by assessing the intrinsic probabilities of the variant readings in Eph. 5.22 using discourse and information structure, the pragmatics of the Greek imperative, and stylistic observations in Ephesians. As a result of this analysis, the reading with the highest intrinsic probability is shown to be τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν, which bolsters the recent case made by Gurry (2021) for the same reading.
{"title":"The Intrinsic Probability of τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν in Eph. 5.22","authors":"Joey McCollum","doi":"10.1177/0142064x231226158","DOIUrl":"https://doi.org/10.1177/0142064x231226158","url":null,"abstract":"This study revisits a contested textual variant concerning the presence, placement, and person of an imperative directed at wives in Eph. 5.22. Most previous treatments of this variant have decided the matter (typically in favor of the reading without an imperative) on the basis of manuscript support and transcriptional arguments about how readers and copyists of the text would have changed it, but the intrinsic probabilities of what the author would have written based on his argument and style have generally been neglected. This study fills this gap by assessing the intrinsic probabilities of the variant readings in Eph. 5.22 using discourse and information structure, the pragmatics of the Greek imperative, and stylistic observations in Ephesians. As a result of this analysis, the reading with the highest intrinsic probability is shown to be τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν, which bolsters the recent case made by Gurry (2021) for the same reading.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"35 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-03-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140057647","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-27DOI: 10.1177/0142064x231215792
Julie Newberry
This article explores how intertextual analysis of New Testament (NT) narratives’ engagement with the Old Testament/Hebrew Bible (OT/HB) might be fruitfully integrated with intersectional analysis of characters’ embodied lives in communities. Taking Elizabeth’s characterization in Luke 1 as a test case, I demonstrate that intersectional analysis not only deepens the insights arising from intertextual analysis but also sheds light on Luke 1’s relevance to ongoing issues of conflict and marginalization today. Intersectional-intertextual analysis thus proves particularly useful for those exegetes interested in practical theological—including specifically justice-oriented—interpretation. At the same time, as will be illustrated in relation to Luke 1’s early reception history, intertextual analysis can lessen the danger that contemporary contexts will distortively overdetermine intersectional analysis, mitigating a hermeneutical objection sometimes raised against interpretations that attend to justice concerns and other expressions of practical theology.
{"title":"Age, Maternity, and Allusion: Elizabeth and Other Mothers","authors":"Julie Newberry","doi":"10.1177/0142064x231215792","DOIUrl":"https://doi.org/10.1177/0142064x231215792","url":null,"abstract":"This article explores how intertextual analysis of New Testament (NT) narratives’ engagement with the Old Testament/Hebrew Bible (OT/HB) might be fruitfully integrated with intersectional analysis of characters’ embodied lives in communities. Taking Elizabeth’s characterization in Luke 1 as a test case, I demonstrate that intersectional analysis not only deepens the insights arising from intertextual analysis but also sheds light on Luke 1’s relevance to ongoing issues of conflict and marginalization today. Intersectional-intertextual analysis thus proves particularly useful for those exegetes interested in practical theological—including specifically justice-oriented—interpretation. At the same time, as will be illustrated in relation to Luke 1’s early reception history, intertextual analysis can lessen the danger that contemporary contexts will distortively overdetermine intersectional analysis, mitigating a hermeneutical objection sometimes raised against interpretations that attend to justice concerns and other expressions of practical theology.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"43 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-01-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139952786","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-29DOI: 10.1177/0142064x231216066
Mina Monier
Written in late second-century Rome, Tatian’s Diatessaron is one of the earliest and most influential Gospel harmonies in history. The original text of the Diatessaron was lost, and its surviving translations suffered from alterations. However, the attention of scholarship has recently shifted toward revisiting the Arabic Diatessaron with the aim of gathering fresh evidence from its text. This study examines Mark 16 in the Arabic Diatessaron, considering an innovative approach to its text with a new body of evidence. I will study ibn at-Ṭayyib’s style of translating and understanding the Diatessaron based on his catena commentary on the four (separate) Gospels, using three newly identified witnesses that, for the first time, grant us access to the entire catena in its original recension. I will then analyze the text of Mark 16 in the Arabic Diatessaron in comparison with other editions and Gospel witnesses. I will show that the Arabic Diatessaron provides a set of readings that can be attributed to Tatian’s original work. Finally, I will provide an apparatus of the Arabic text, based (for the first time) on the entire corpus of witnesses, and a translation.
{"title":"Tatian and the Arabic Diatessaron: Mark’s Ending as a Case Study","authors":"Mina Monier","doi":"10.1177/0142064x231216066","DOIUrl":"https://doi.org/10.1177/0142064x231216066","url":null,"abstract":"Written in late second-century Rome, Tatian’s Diatessaron is one of the earliest and most influential Gospel harmonies in history. The original text of the Diatessaron was lost, and its surviving translations suffered from alterations. However, the attention of scholarship has recently shifted toward revisiting the Arabic Diatessaron with the aim of gathering fresh evidence from its text. This study examines Mark 16 in the Arabic Diatessaron, considering an innovative approach to its text with a new body of evidence. I will study ibn at-Ṭayyib’s style of translating and understanding the Diatessaron based on his catena commentary on the four (separate) Gospels, using three newly identified witnesses that, for the first time, grant us access to the entire catena in its original recension. I will then analyze the text of Mark 16 in the Arabic Diatessaron in comparison with other editions and Gospel witnesses. I will show that the Arabic Diatessaron provides a set of readings that can be attributed to Tatian’s original work. Finally, I will provide an apparatus of the Arabic text, based (for the first time) on the entire corpus of witnesses, and a translation.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":" 41","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139145147","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-29DOI: 10.1177/0142064x231216366
David E Briones
What does ‘equality’ (ἰσότης) mean in 2 Cor. 8.13–14? What is the significance of the phrase ἀλλʼ ἐξ ἰσότητος (8.13)? To date, no one has sufficiently dealt with Paul’s striking use of ἐκ in the phrase ἐξ ἰσότητος. Dieter Georgi sought to explain it by comparing Paul’s use of ἰσότης with Philo’s understanding of the term as a divine cosmic power, but the majority of scholars have rightly rejected this comparison as unconvincing and implausible. However, in so doing, they overlook one of his major insights. Paul wrote ἐξ ἰσότητος (8.13). This article accounts for Paul’s otherwise unexpected use of ἐκ by advancing a new reading of ἀλλʼ ἐξ ἰσότητος (8.13) that takes seriously Paul’s broader theology of the Christ-gift in 2 Cor. 8–9. Contrary to many who reject the theological significance of ἰσότης in 2 Cor. 8.13–14, this article will disclose the nature of equality in Christ, God’s fundamental role in its realization, and its socially disruptive effects on gift-giving relationships in the church. What results is a sociotheological reading of ἰσότης, one that centers on the grace of God in Christ (2 Cor. 8.9).
{"title":"God, Grace, and Equality in 2 Cor. 8.13–14","authors":"David E Briones","doi":"10.1177/0142064x231216366","DOIUrl":"https://doi.org/10.1177/0142064x231216366","url":null,"abstract":"What does ‘equality’ (ἰσότης) mean in 2 Cor. 8.13–14? What is the significance of the phrase ἀλλʼ ἐξ ἰσότητος (8.13)? To date, no one has sufficiently dealt with Paul’s striking use of ἐκ in the phrase ἐξ ἰσότητος. Dieter Georgi sought to explain it by comparing Paul’s use of ἰσότης with Philo’s understanding of the term as a divine cosmic power, but the majority of scholars have rightly rejected this comparison as unconvincing and implausible. However, in so doing, they overlook one of his major insights. Paul wrote ἐξ ἰσότητος (8.13). This article accounts for Paul’s otherwise unexpected use of ἐκ by advancing a new reading of ἀλλʼ ἐξ ἰσότητος (8.13) that takes seriously Paul’s broader theology of the Christ-gift in 2 Cor. 8–9. Contrary to many who reject the theological significance of ἰσότης in 2 Cor. 8.13–14, this article will disclose the nature of equality in Christ, God’s fundamental role in its realization, and its socially disruptive effects on gift-giving relationships in the church. What results is a sociotheological reading of ἰσότης, one that centers on the grace of God in Christ (2 Cor. 8.9).","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"16 6","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139147743","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-11DOI: 10.1177/0142064x231211522
Vincent Hirschi
In this article, I argue that the phrase ‘doers of the word’ in Jas 1.22 is derived from the Hebrew expression הרותה ישוע or the Aramaic one אתירוא ידבע. Both phrases possess an identical meaning that remained stable over time, functioning almost as technical terms. The first one is found in some Pesharim from Qumran while the second appears in the Targumim. In both corpora, the phrase is consistently found in contexts of judgment (often implying a division within the elect people between those who remained faithful to God and those who did not) and bears strong ethical overtones. Most of these passages are eschatologically oriented and present the ‘doers of the law’ as closely related to the Messiah. I suggest that the expression found in James still carries the overtones of the original phrase it translates.
{"title":"Doers of Torah: Lights from the Targumim and Their Implication for Jas 1.22","authors":"Vincent Hirschi","doi":"10.1177/0142064x231211522","DOIUrl":"https://doi.org/10.1177/0142064x231211522","url":null,"abstract":"In this article, I argue that the phrase ‘doers of the word’ in Jas 1.22 is derived from the Hebrew expression הרותה ישוע or the Aramaic one אתירוא ידבע. Both phrases possess an identical meaning that remained stable over time, functioning almost as technical terms. The first one is found in some Pesharim from Qumran while the second appears in the Targumim. In both corpora, the phrase is consistently found in contexts of judgment (often implying a division within the elect people between those who remained faithful to God and those who did not) and bears strong ethical overtones. Most of these passages are eschatologically oriented and present the ‘doers of the law’ as closely related to the Messiah. I suggest that the expression found in James still carries the overtones of the original phrase it translates.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"197 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138981354","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-22DOI: 10.1177/0142064x231211524
Peter Joshua Atkins
The temptation narrative in Mark’s gospel contains an unusual detail absent from the counterpart traditions in Matthew and Luke. In Mk 1.13, Jesus is described as being ‘with the wild animals’. Several Hebrew Bible texts and typologies have been suggested to explain this unique Markan feature; however, none has gained widespread support. This article takes a different approach and investigates this enigmatic Markan phrase by focusing on the description of Nebuchadnezzar in the Greek editions of Dan. 4. While a connection between these biblical texts has been suggested before, this paper will expand upon such observations through a more detailed comparison of several key features of these texts. It will be shown that, due to these connections, it is probable that Mark’s reference to wild animals is a comment on the behaviors exhibited by Jesus by living in the wilderness.
{"title":"The Son of Man Behaving Beastly: Reading Jesus and the Wild Animals of Mk 1.13 with Dan. 4","authors":"Peter Joshua Atkins","doi":"10.1177/0142064x231211524","DOIUrl":"https://doi.org/10.1177/0142064x231211524","url":null,"abstract":"The temptation narrative in Mark’s gospel contains an unusual detail absent from the counterpart traditions in Matthew and Luke. In Mk 1.13, Jesus is described as being ‘with the wild animals’. Several Hebrew Bible texts and typologies have been suggested to explain this unique Markan feature; however, none has gained widespread support. This article takes a different approach and investigates this enigmatic Markan phrase by focusing on the description of Nebuchadnezzar in the Greek editions of Dan. 4. While a connection between these biblical texts has been suggested before, this paper will expand upon such observations through a more detailed comparison of several key features of these texts. It will be shown that, due to these connections, it is probable that Mark’s reference to wild animals is a comment on the behaviors exhibited by Jesus by living in the wilderness.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"102 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139249830","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-22DOI: 10.1177/0142064x231208911
Luke Hase
Despite growing recognition that the Fourth Gospel’s ecclesiological vision is modeled on aspects of the Gospel’s Christology, the possibility that this extends to Jesus’s death and resurrection has received little attention. Offering a close rereading of John’s notoriously enigmatic story of Lazarus, this study seeks to demonstrate that the notion of Jesus’s death and resurrection as a paradigm for discipleship is embedded in, and sheds interpretative light on, the complexities of this lengthy Johannine story. Through a fresh, multidimensional analysis of Jn 11.1–12.11 and other contextual factors, it is concluded that undergirding this narrative is the disciple’s necessary participation in Jesus’s death and resurrection; that the semiotic import of death within this paradigm encompasses affliction; and that this functional dynamic enabled the Johannine community to locate its affliction within a broader, hope-laden, purposive framework.
{"title":"That We Might Die with Him: Jesus’s Death and Resurrection as a Paradigm for Discipleship in Jn 11.1–12.11","authors":"Luke Hase","doi":"10.1177/0142064x231208911","DOIUrl":"https://doi.org/10.1177/0142064x231208911","url":null,"abstract":"Despite growing recognition that the Fourth Gospel’s ecclesiological vision is modeled on aspects of the Gospel’s Christology, the possibility that this extends to Jesus’s death and resurrection has received little attention. Offering a close rereading of John’s notoriously enigmatic story of Lazarus, this study seeks to demonstrate that the notion of Jesus’s death and resurrection as a paradigm for discipleship is embedded in, and sheds interpretative light on, the complexities of this lengthy Johannine story. Through a fresh, multidimensional analysis of Jn 11.1–12.11 and other contextual factors, it is concluded that undergirding this narrative is the disciple’s necessary participation in Jesus’s death and resurrection; that the semiotic import of death within this paradigm encompasses affliction; and that this functional dynamic enabled the Johannine community to locate its affliction within a broader, hope-laden, purposive framework.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"83 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139247627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-02DOI: 10.1177/0142064x231205137
Andrew J. Byers
Classifying Gospels as ancient Graeco-Roman biographies addresses an array of scholarly questions about how these texts relate to their wider literary culture. That classification also requires considerable qualification since Gospels—particularly the Gospel of Mark—at times diverge from certain generic conventions. This study rearticulates the out-of-fashion claim that ‘Mark’ created a new literary genre, even if penned in a biographical structure. When this pioneer evangelist breaks the compositional silence, he reveals immediately that he is writing ‘gospel’. As a recognizable communication type, ‘gospel’ was an oral proclamation of deliverance and rescue that this writer innovatively narrativizes and textualizes. If this work is a biography, it is so only secondarily, because primarily, Mark is a ‘gospel’ announcing an interruptive divine deliverance that is narratable and so scripturally evocative that it is worthy of textual rendering. In opening the scroll to Mark, εὐθύς there is εὐαγγέλιον (immediately, there is gospel), a designation beckoning the audience to receive what follows as if the skies have been split open and the soundscape burst apart with a new story-shaped word that disrupts reality as well as literary conventions. What is the genre of this early Christian text? It is just what Mark tells us: ‘gospel’.
{"title":"The Genre of Mark’s Gospel Is ‘Gospel’: Reconsidering Literary Innovation in the Markan Incipit","authors":"Andrew J. Byers","doi":"10.1177/0142064x231205137","DOIUrl":"https://doi.org/10.1177/0142064x231205137","url":null,"abstract":"Classifying Gospels as ancient Graeco-Roman biographies addresses an array of scholarly questions about how these texts relate to their wider literary culture. That classification also requires considerable qualification since Gospels—particularly the Gospel of Mark—at times diverge from certain generic conventions. This study rearticulates the out-of-fashion claim that ‘Mark’ created a new literary genre, even if penned in a biographical structure. When this pioneer evangelist breaks the compositional silence, he reveals immediately that he is writing ‘gospel’. As a recognizable communication type, ‘gospel’ was an oral proclamation of deliverance and rescue that this writer innovatively narrativizes and textualizes. If this work is a biography, it is so only secondarily, because primarily, Mark is a ‘gospel’ announcing an interruptive divine deliverance that is narratable and so scripturally evocative that it is worthy of textual rendering. In opening the scroll to Mark, εὐθύς there is εὐαγγέλιον (immediately, there is gospel), a designation beckoning the audience to receive what follows as if the skies have been split open and the soundscape burst apart with a new story-shaped word that disrupts reality as well as literary conventions. What is the genre of this early Christian text? It is just what Mark tells us: ‘gospel’.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"56 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135934557","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-02DOI: 10.1177/0142064x231208763
Edward Wong
This article draws attention to the narrative development of the body marks of the resurrected Johannine Jesus and explores what these marks might signify about John’s reappropriation of Jesus’s suffering. Drawing on the work of Candida R. Moss, who has argued that the resurrection body marks of the Johannine Jesus should be understood as closed scars rather than open wounds, this article re-envisages the implications of Jesus’s textured skin in Jn 20 and examines how John’s gospel mediates and ascribes meaning to Jesus’s body as an inscription surface in response to the crucifixion. By discussing how marked skins serve as privileged facilities to convey meanings and interacting with an exemplary ancient scar narrative from Homer’s Odyssey, I argue that the crucifixion wounds of the Johannine Jesus undergo a narrative transformation in Jn 20 in which the forming of the scars signifies a process of ‘working through’ the trauma and violence of the cross.
本文关注复活的约翰·耶稣的身体标记的叙事发展，并探讨这些标记可能意味着约翰重新挪用耶稣的痛苦。坎迪达·r·莫斯(Candida R. Moss)认为，约翰·耶稣复活的身体标志应该被理解为封闭的伤疤，而不是开放的伤口。本文借鉴了她的作品，重新设想了约翰福音20章中耶稣有纹理的皮肤的含义，并研究了约翰福音如何调解并赋予耶稣的身体作为铭文表面的意义，以回应耶稣被钉十字架。通过讨论标记的皮肤如何作为一种特殊的设施来传达意义，并与荷马史诗《奥德赛》中典型的古代伤疤叙事相互作用，我认为约翰·耶稣被钉在十字架上的伤口在约翰福音20章中经历了一种叙事转变，在这种转变中，伤疤的形成标志着一个“通过”十字架的创伤和暴力的过程。
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Pub Date : 2023-11-02DOI: 10.1177/0142064x231209006
Alan Kirk
Contemporary Q scholarship imagines the existence of a ‘Galilean Q Community’ furnished with a simple religious piety standing over against Judean/Jerusalem-centered Judaism with its narrow ethnic particularism, its cult ritualism, and its scribal legalism. The ‘Galilean Q community’ plays the same role vis-à-vis Judean Judaism in the imaginary of contemporary Q scholarship that Sufi Islam does in past and present western Orientalist discourses on Islam: in G. A. Lipton’s words, as embodying ‘a type of philosophical Protestantism freed from all outward prescriptions of religious law’, as an ‘Oriental version of a Kantian universal faith’ over against Islamic orthodoxy, which is Semitic, legalistic, obsessed with Sharia, dogmatic, ritualistic, intolerant, coercive, and politicized. This essay explores the roots of this Orientalist paradigm in nineteenth-century Synoptic source criticism and its continued influence in circles of 2DH scholarship.
{"title":"The ‘Galilean Q Community’ and the Orientalist Legacy in 2DH Scholarship","authors":"Alan Kirk","doi":"10.1177/0142064x231209006","DOIUrl":"https://doi.org/10.1177/0142064x231209006","url":null,"abstract":"Contemporary Q scholarship imagines the existence of a ‘Galilean Q Community’ furnished with a simple religious piety standing over against Judean/Jerusalem-centered Judaism with its narrow ethnic particularism, its cult ritualism, and its scribal legalism. The ‘Galilean Q community’ plays the same role vis-à-vis Judean Judaism in the imaginary of contemporary Q scholarship that Sufi Islam does in past and present western Orientalist discourses on Islam: in G. A. Lipton’s words, as embodying ‘a type of philosophical Protestantism freed from all outward prescriptions of religious law’, as an ‘Oriental version of a Kantian universal faith’ over against Islamic orthodoxy, which is Semitic, legalistic, obsessed with Sharia, dogmatic, ritualistic, intolerant, coercive, and politicized. This essay explores the roots of this Orientalist paradigm in nineteenth-century Synoptic source criticism and its continued influence in circles of 2DH scholarship.","PeriodicalId":44754,"journal":{"name":"Journal for the Study of the New Testament","volume":"44 8","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135933912","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"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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