Bøger i Library of New Testament Studi serien

Joshua D. A. Bloor argues that the purification of the consciousness of sin, via Jesus' perpetual heavenly blood offering, is a vital motif for understanding Hebrews' sacrificial argumentation, and vice-versa. Jesus' 'objective' earthly achievements are many, yet only his 'subjective' heavenly blood offering purges the heavenly tabernacle and subsequently the consciousness of sin. Bloor views the Levitical cult as having a positive role in Hebrews, with Levitical 'guilt' foreshadowing and informing Hebrews' notion of the 'consciousness of sin'. Levitical sacrifices could purge the consciousness, but only Jesus' heavenly blood can offer complete perpetual purgation. This blood is a qualitative type of purgation which continually speaks in heaven, offering eternal assurance for the recipients regarding their consciousness of sin. Bloor begins with the 'defiled consciousness' and situates the world of Hebrews within cultic defilement, enabling the consciousness of sin and its cosmic implications to be properly understood. From here, the solution to a defiled consciousness is explored by examining Hebrews' cultic argumentation. Bloor highlights the distinctive purposes inherent in both Jesus' earthly and heavenly achievements, with the latter concerned particularly with Yom Kippur imagery and the purgation of the consciousness. Bloor concludes by differentiating between Jesus' session, present heavenly activity and perpetual heavenly blood offering. Throughout this volume, Bloor engages, critiques and advances current discourse concerning the nature and timing of Jesus' offering in Hebrews.

Responding to the belief that typology was a later development of the early church, and not applicable to the earliest canonical Gospel, Jonathan Robinson stresses that typology has deep Jewish roots, and that typological modes of thought were a significant part of the Gospel's historical and cultural background. He brings this insight to bear on four of the most dramatic miracles in Mark's Gospel, discovering a surprisingly consistent typological approach. Essential to Robinson's argument is the discovery of distinctive words and phrases taken from the Septuagint, that serve as unique indictors of Mark's intent to refer back to miracles from the Jewish scriptures, pointing to influence from Jonah, David, Elisha and Moses. These references in turn provide insight into Mark's Christology, revealing that Mark presents Jesus as both the fulfilment of scriptural human types and as assuming the narrative form of Israel's God. Robinson argues that rather than imposing categories extracted from earlier Jewish literature like "divine identity" and "exalted human figures", Mark should be allowed to speak on its own terms and with its own unique voice.

Benjamin J. Petroelje argues that how one reads Ephesians is a function of deeper questions about how to read the Pauline book. Petroelje suggests the contemporary consensus-that Ephesians depicts development of/away from the "real Paul"-is largely a construct of modern criticism, rooted in shifting strategies about how to read a letter collection that developed in the 19th-century.Using Ephesians 3:1-13 as a point of analysis, Petroelje theorizes that the text's "image of Paul" not only anticipates recent revisionist interpretations of Paul's Jewish identity and gentile gospel, but also holds together tensions in the collection itself surrounding these questions. By analysing ancient letter collections beside their own hermeneutical priorities, and applying this method to the late-antique and modern reception of the corpus Paulinum, Petroelje is able to historicize the origins of the split of Paul's corpus, revealing the constructed nature of the critical consensus on Ephesians and the effect that such modern reading strategies have on interpreting the letter. Urging a return to reading Ephesians alongside Pauline co-texts, Petroelje advocates for Ephesians as a crucial source for the study of Paul, whether Paul wrote it or not.

What role did offers of physical healing (or the hope of receiving it) play in the missionary program of the apostle Paul? What did he do to treat the many illnesses and injuries that he endured while pursuing his mission? What did he advise his followers to do regarding their health problems? Such questions have been broadly neglected in studies of Paul and his churches, but Christopher D. Stanley shows how vital they truly become once we recognize how thoroughly "pagan" religion was implicated in all aspects of Greco-Roman health care. What did Paul approve, and what did he reject?Given Paul's silence on these subjects, Stanley relies on a cross-cultural and interdisciplinary approach to develop informed judgments about what Paul might have thought, said, and done with regard to his own and his followers' health care. He begins by exploring the nature and extent of sickness in the Roman world and the four overlapping health care systems that were available to Paul and his followers: home remedies, "magical" treatments, religious healing, and medical care. He then examines how Judeans and Christians in the centuries before and after Paul viewed and engaged with these systems. Finally, he speculates on what kinds of treatments Paul might have approved or rejected and whether he might have used promises of healing to attract people to his movement. The result is a thorough and nuanced analysis of a vital dimension of Greco-Roman social life and Paul's place within it.

Jason A. Myers reconsiders the meaning and context of the phrase "the obedience of faith" in Rom 1:5 and how it contributes to the theme of obedience in Romans. In contrast to previous studies that have nearly exclusively focused on the obedience language in light of the Hebrew Bible and Second Temple literature, Myers instead investigates how this language functioned within the Greco-Roman world, particularly in the discourse of the Roman Empire.By studying both the Greco-Roman contexts and the use of obedience language during the Empire, Myers sheds fresh light on the meaning of "the obedience of faith," and concludes that such examination helps contemporary readers understand how Gentiles in Paul's audience would have heard and received the terms and images relating to obedience. In addition, he argues that Paul's use of obedience language, both at the beginning and end of Romans (1:5; 15:18), serves as rhetorical bookends, and signals a theme that is central to Paul's purpose in Romans and integral to his calling as an apostle to the Gentiles.

Brian Abasciano continues his project examining the use of the Old Testament in Romans 9, building upon his previous two volumes and their intertextual methodology. This method incorporates into a thorough traditional exegesis a comprehensive analysis of Paul's use of Scripture against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analyzing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:19-24 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. Conclusions for the meaning of these passages and their theological significance are drawn.

Steve Walton has consistently focused his research and scholarship upon the theological perspective of Acts, while considering the book's nature and focus, its portrait of the early Christian communities and their mission in the culturally varied first-century world, and its major theological themes. Walton now collects several of his key essays into an expansive and coherent perspective, bringing together studies published over nearly two decades during his time of study and reflection in the process of writing the Word Biblical Commentary on Acts.The collection begins with an exploration of what 'reading Acts theologically' means, the divine perspective of Acts, and how Luke theologizes through narrative. Walton presents analyses covering the nature of the early Church and the main terms used by the communities; the believers' sharing of possessions; early Christian attitudes to the Jewish temple; decision-making among the earliest Christians; and the church's engagement with the Roman empire and its representatives. This volume studies theological themes in Acts such as Jesus' role as a character in the text while also located in heaven, and the cosmology and anthropology communicated by Acts, thus providing a new reflection on the early Christian understanding of God, Jesus and humanity.

Jenny Read-Heimerdinger examines the language of Luke-Acts, exploring aspects of Luke's use of Greek that traditional approaches have not generally accounted for previously. Drawing on contemporary developments in linguistics - broadly referred to as 'discourse analysis' - Read-Heimerdinger emphasises that paying close attention to the context of language is vital to understanding the reasons behind an author's choices.Read-Heimerdinger applies the tools of discourse analysis to several features of Luke's Greek - such as variation in word order, the use of the article and fine distinctions between synonyms - in order to demonstrate how principles that govern their use subsequently affect exegesis. In addition, she makes suggestions to account for manuscript variation, which in turn have an impact on the editorial choices of Nestle-Aland's Greek New Testament.

Paul Danove presents a case frame grammar and lexicon for the Book of Revelation, with three major goals. He first provides a step-by-step introduction to case frame analysis, incorporating various adaptations and extensions to address the needs of the study of the Greek of the New Testament. He then supplies a comprehensive case frame grammar and description of the syntactic, semantic, and lexical requirements that each predicator imposes on its complements. He finally generates a case frame lexicon that guides the interpretation and translation of each predicator occurrence in its grammatical contexts.Danove begins with the method of analysis and description, with an overview of case frame grammar, an analysis of the events grammaticalized by the predicators in the Book of Revelation, descriptions of the usages of these events, and further specification of these descriptions. He then provides illustrative examples of the predicators with each usage, discusses the distinctive grammatical characteristics of Revelation, sets forth the protocols for generating lexicon entries, and concludes with the case frame lexicon for predicators in the text of Revelation.

Steve Reece proposes that the author of Luke-Acts was trained as a youth in the primary and secondary Greek educational curriculum typical of the Eastern Mediterranean during the Roman Imperial period, where he gained familiarity with the Classical and Hellenistic authors whose works were the focus of study. He makes a case for Luke's knowledge of these authors internally by spotlighting the density of allusions to them in the narrative of Luke-Acts, and externally by illustrating from contemporary literary, papyrological, and artistic evidence that the works of these authors were indeed widely known in the Eastern Mediterranean at the time of the composition of Luke-Acts, not only in the schools but also among the general public.Reece begins with a thorough examination of the Greek educational system during the Hellenistic and Roman Imperial periods, emphasizing that the educational curriculum was very homogeneous, at least at the primary and secondary levels, and that children growing up anywhere in the Eastern Mediterranean could expect to receive quite similar educations. His close examination of the Greek text of Luke-Acts has turned up echoes, allusions, and quotations of several of the very authors that were most prominently featured in the school curriculum: Homer, Aesop, Euripides, Plato, and Aratus. This reinforces the view that Luke, along with other writers of the New Testament, lived in a cultural milieu that was influenced by Classical and Hellenistic Greek literature and that he was not averse to invoking that literature when it served his theological and literary purposes.

Susan M. Rieske presents an exploration of the phrase "this generation" and its central term, geneá, in the Gospel of Matthew. She investigates how it demonstrates the concept of two spiritual families: "this generation", who have persecuted God's servants throughout the ages, and the elect, the family of God. She provides an in-depth examination into how this contrast is part of a "wicked generation" motif that is evident in Hebrew Bible texts as well as Second Temple and New Testament literature, and how knowledge of this motif can improve understanding of Matthew's theology.Rieske demonstrates how "this generation" invokes the familiar story of the redemptive historical conflict between the elect and non-elect seedlines traced back to Genesis. By examining seven key passages of Matthew, including Matthew 1:1-17 to explore the purpose of Matthew's genealogy and the missing generation, and Matthew 17:14-20 to illustrate the identity of geneá, Rieske suggests that Matthew's Gospel is the contemporary expression of this longstanding redemptive historical reality. She concludes that this motif serves to legitimize the messianic family as the true children of God and heirs of the kingdom while explaining the persecution they faced at the hands of "this generation."

M. John-Patrick O'Connor proposes that - in contrast to recent contemporary scholarship that rarely focuses on the ethical implications of discipleship and Christology - Mark's Gospel, as our earliest life of Jesus, presents a theological description of the moral life.Arguing for Mark's ethical validity in comparison to Matthew and Luke, O'Connor begins with an analysis of the moral environment of ancient biographies, exploring what types of Jewish and Greco-Romanic conceptions of morality found their way into Hellenistic biographies. Turning to the Gospel's own examples of morality, O'Connor examines moral accountability according to Mark, including moral reasoning, the nature of a world in conflict, and accountability in both God's family and to God's authority. He then turns to images of the accountable self, including an analysis of virtues and virtuous practices within the Gospel. O'Connor concludes with the personification of evil, human responsibility, punitive consequences, and evil's role in Mark's moral landscape.

In focusing exclusively on the book of Exodus and its constant allusions in the New Testament, this new collection of studies seeks both to increase knowledge of the textual transmission of Exodus in the first century, and to encourage further methodological reflection on the use of Scripture vs. scriptural traditions as employed by ancient authors.First exploring the role of Exodus within Judaism in the Second Temple Period, the contributors then reflect upon the rhetorical impact of Exodus citations and allusions in the New Testament. By taking the reader from the Four Gospels through the Pauline and Disputed Letters and Hebrews, and all the way to Revelation itself, this volume demonstrates both the unity and the diversity of appeals to Exodus traditions in Jewish and Christian literature within the Second Temple Period.

Scott Ying Lam Yip presents the first specialized narrative study devoted to the identity formation processes in Philippians, based on Paul Ricoeur's narrative theory. Yip demonstrates that the "Christian identity" of the Philippian community is shaped amidst competing narratives with divergent comprehensions, and suggests that it is within an intra-Jewish contestation of testimonies that Paul updates his understanding of God and contends with a group of Jewish Christian leaders regarding the meaning of his suffering.Yip argues that Paul faces a double contestation of narrative in which both the political authorities and a group of Jewish Christian leaders see his imprisonment as futile and unnecessary; alerting him to an emerging crisis in which the Philippian community's conviction in suffering with him has begun to decline. It is thus essential for Paul to synthesise and install a new paradigmatic story of Christ so that his suffering can be discerned as the defining mark of God's renewed manifestation in an era of Christ's eschatological Lordship. Yip explores the means by which Paul - in a contestation of authority for the re-appropriation of God's past work - contrasts the future-oriented temporality of his testimony with the past-oriented one of the Jewish Christian leaders. He concludes that Paul affirms the value of his present suffering in truthfulness and installs his testimony to be the exemplary story for the Philippian community.

Joel M. Rothman considers the significance of cosmology in biblical and extra-biblical texts, and the role of the cosmic journey in many apocalyptic narratives. He posits that Revelation's narrative likewise takes the hearer on a virtual journey, through a cosmic story-space of great theological significance. While scholarship commonly assumes a three-tiered cosmos in Revelation, Rothman argues that Revelation's narrative operates in a four-tiered cosmos, with the hyper-heaven sitting above the sky-heaven, earth, and abyssal depths; a cosmic story-space that is recreated in the imagination of the hearers.Beginning with a methodology of visual narrative reading, Rothman then discusses the assumptions and existing conceptions regarding heaven and earth. He stresses that Revelation does not exhibit tension in its portrayal of heaven - between heaven as a site of conflict and heaven as the realm in which God truly reigns - but rather shows readers a sky-heaven characterised by archetypal conflict between powerful sky-beings and a hyper-heaven defined by full recognition of the Throne. In journeying through the sky-structure and God-space and by analysing the four cosmic layers in operation, the distinct nature of the two sky-spaces, cosmic change and the ideological import of the cosmic structure, Rothman demonstrates that the existence of the hyper-heaven - in contradistinction with the limited lived-cosmos of earth and sky-heaven - is a present guarantee of the final cosmic transformation that creates a new space for human life, exclusive of imperial draconian elements.

Considering the importance of pneumatological themes for interpreting Paul's argument of Galatians, Grant Buchanan explores how Paul draws from Jewish traditions of creation and the Spirit and presents a fresh cosmogony to the Galatian church. He suggests that Galatians outlines an epistemological shift in how Paul sees past, present, and future reality in light of Christ and the presence of the Spirit in the lives of the believers. The most crucial aspect of this new cosmogony is the centrality of the Spirit in Paul's argument in Galatians 3:1-6:17, with Buchanan's exegesis revealing that the Spirit, the Galatians' identity as children of God and the new creation motif are not merely elements of Paul's argument but intrinsic to it.Buchanan demonstrates that Paul renders Jewish and Gentile identities no longer valid, instead revealing that God's favour and election is already with them by stating that those who have the promised Spirit are all children of God. He examines Jewish biblical and Second Temple extra-biblical texts that explicitly connect the Spirit to creation themes, including Genesis, Ezekiel, the Dead Sea Scrolls and the Wisdom of Solomon. Taking Galatians 6:11-17 as the body-closing of the letter, the new creation motif directly implies the activity of the Spirit in the creation of Christian identity. Analysing 6:15 from this pneumatological perspective, Buchanan argues that the new creation motif represents a key aspect of Paul's generative cosmogony and pneumatology, indicating a far broader socio-cosmic transformation than previously assumed, and it becomes a key to understanding Paul's argument.

Friendship and other intimate (but not always amicable) relationships have received some attention in the greater field of research on early Judaism and Christianity, though not as much as deserved. This volume celebrates and builds upon the life-long work of Adele Reinhartz, covering the various permutations of relationships that can be found in the Gospel of John, the wider corpus of early Jewish and Christian literature, and cinematic re-imaginings thereof.While the issue of whether one can 'befriend' the Fourth Gospel in light of the book's legacy of antisemitism is central to many of the essays in this volume, others address other more or less likely friendships: Pilate, Paul, Lazarus, Judas, or Mary Magdalene. Likewise, the bonds between ancient texts and contemporary retellings of their stories feature prominently, with contributors asking what kinds of relationships filmmakers encourage their audiences to have with their subjects. This volume explores some of the rich variety of relationships in the ancient world, and unpacks the intricate and dynamic processes and interactions by which human relationships and societies are generated, maintained, and dissolved.

Jonathan B. Ensor revisits the scholarly consensus concerning Paul's intermediate visit to the Corinthians between his first and second epistles. Ensor re-evaluates the textual evidence, interpreting the event through a socio-historical lens that focuses upon ancient trial by ordeal and exit in the context of communal conflict, shedding significant light upon the social behaviours involved in this event and its interpretation.Beginning with a review of relational and social-spacial dynamics and sources of conflict, Ensor then explores the politics of displacement in Graeco-Roman antiquity to analyse the relational contours of Paul's intermediate visit to Corinth. From these insights, Ensor interprets Paul's autobiographical narrations of apostolic ordeal and Paul's announcement of imminent return to Corinth in 2 Corinthians. Ensor concludes that Paul, through the ordeal accounts, aimed both to reverse the judgments against him emerging from the intermediate visit, and to undermine the evaluative structure of his detractors who viewed him as impotent, illegitimate, and displaced.

Nathanael Vette proposes that the Gospel of Mark, like other narrative works in the Second Temple period, uses the Jewish scriptures as a model to compose episodes and tell a new story. Vette compares Mark's use of scripture with roughly contemporary works like Pseudo-Philo, the Genesis Apocryphon, 1 Maccabees, Judith, and the Testament of Abraham; diverse texts which, combined, support the existence of shared compositional techniques. This volume identifies five scripturalized narratives in the Gospel: Jesus' forty-day sojourn in the wilderness and call of the disciples; the feeding of the multitudes; the execution of John the Baptist; and the Crucifixion of Jesus. This fresh understanding of how the Jewish scriptures were used to compose new narratives across diverse genres in the Second Temple period holds important lessons for how scholars read the Gospel of Mark. Instead of treating scriptural allusions and echoes as keys which unlock the hidden meaning of the Gospel, Vette argues that Mark often uses the Jewish scriptures simply for their ability to tell a story.