Bøger om Nytestamentligt græsk

The essays in this volume engage specific New Testament texts and theological doctrines through the lens of one or more of the following questions: Should systematic theology dominate biblical theology or the reverse? Should they form a partnership of equals? How would such a partnership function? Is theology necessary or harmful for exegesis? Should theological peculiarities in the New Testament be considered in exegetical study? The contributors include both systematic theologians and New Testament scholars, and each explores their respective topics with a concern for reconsidering the relationship between biblical and systematic theology. These essays offer diverse ways of reevaluating how biblical theology and systematic theology function together as pillars, partners, or partisans. This volume contains a foreword by Tremper Longman, III, and postscript by Stan D. Gaede. Contributors:Gary Deddo, Stan D. Gaede, Judith Gundry, Roy Kotansky, Tremper Longman, III, Brian Lugioyo, Jennifer Powell McNutt, J. Webb Mealy, Roger Newell, Benjamin E. Reynolds, Mark Strauss, Kevin J. Vanhoozer

Charles E. Carlston and Craig A. Evans examine in detail five major motifs in the theology of Matthew: Christology, Law, Church, Scripture and Tradition, as well as History and Eschatology.In this study they reveal a Jewish-Christian author who attempts to mediate the traditions of Judaism and early Christianity to Christian churches in his area that are becoming increasingly composed of former Gentiles. Diversity then, as now, offers both a challenge and an opportunity. The evangelist, moreover, was faced with rejection by the synagogue and strongly voiced skepticism with regard to the proclamation of Jesus as Israel's Messiah. To encourage believers and defend the story of Jesus, the evangelist shows how prophetic Scripture and the demands of Torah have been fulfilled.While not all of the specifics of Matthew's program are immediately usable today, the evangelist offers valuable guidance for the contemporary church in our vastly different historical situation.

This collection of essays contains the papers given at the Fifth International East-West Symposium of New Testament Scholars in Minsk (Belarus). The authors deal with the parables of Jesus, with his Galilean ministry, with the passion narrative in Mark, and with the death of Christ according to Paul's letters. All topics are discussed from a "Western" (Protestant and Roman-Catholic) exegetical perspective as well as from an Orthodox point of view. A concluding report recapitulates the group discussions and seminar sessions of the symposium. Contributors: Charalampos Atmatzidis, Reimund Bieringer, Predrag Dragutinovic, Carl R. Holladay, Christos Karakolis, Dominika A. Kurek-Chomycz, Ulrich Luz, Joel Marcus, Vasile Mihoc, Tobias Nicklas, Karl-Wilhelm Niebuhr, Marius Reiser, Armand Puig i Tàrrech, Sviatoslav Rogalsky, Ekaterini G. Tsalampouni, Konstantinos Th. Zarras

Using some of the works of Michel Foucault (1926-1984) as a conversation partner, Valérie Nicolet-Anderson focuses on the manner in which Paul constructs the identity of his audience in his letter to the Romans. In particular, she analyzes how the notions of autonomy and self-agency function for both authors. In this dialogue, Valérie Nicolet-Anderson examines whether Paul can still play a relevant part in contemporary discussions around the notion of identity. The approach to Paul presents a narrative reading of Romans and displays an interdisciplinary hermeneutics which brings together New Testament exegesis and post-modern philosophy. The author constructs a dynamic picture of Paul as engaged in the shaping of the ethos of his communities through various strategies. She highlights Paul's actuality, reflecting the current use of Paul by continental philosophers and invites more interdisciplinary reflection between exegesis and philosophy.

The ransom logion, as presented in Mark 10:45/Matthew 20:28, is the only place in the synoptic gospels outside the Last Supper where Jesus gives a beneficial interpretation of his upcoming death. This fact has generated much discussion about the authenticity and scriptural background of the ransom logion in Mark and Matthew. However, no one has examined the early reception of the ransom logion, nor has anyone explored the significance of that reception for the critical study of Mark 10:45 and Matthew 20:28. In this study J. Christopher Edwards fills these lacunae by examining the reception of the ransom logion from the New Testament through the third century and by exploring the potential significance of that reception for the critical study of Mark and Matthew. The rationale for this exploration relies on the fact that there are observable patterns displayed in the reception of the ransom logion, which may reflect how it functions in Mark 10:45 and Matthew 20:28.

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E. Leigh Gibson analyses a little-known group of Greek inscriptions that record the manumission of slaves in synagogues located on the hellenized north shore of the Black Sea in the first three centuries of the common era. Through a comparison of this corpus with manumission inscriptions from elsewhere in the Greco-Roman world and an analysis of Greco-Roman Judaism's own interaction with slavery, she assesses the degree to which the Black Sea Jewish community adopted classical traditions of manumissions. In so doing, she tests the often-repeated assumption that these Jewish communities developed idiosyncratic slave practices under the influence of biblical injunctions regarding Israelite ownership of slaves. More generally, she reconsiders the extent of Jewish isolation from or interaction with Greco-Roman culture.Against the backdrop of Greek manumission inscriptions, the Jewish manumissions of the Bosporan Kingdom are unremarkable; they follow the basic outlines of Greek manumission formulae. A review of Greco-Roman Jewish sources demonstrates that biblical precepts on slaveholding were not implemented, even if they were still admired. One element of the manumissions, the ongoing obligation required of the slaves, is somewhat enigmatic and possibly indicates that the Bosporan Jewish community indeed had distinctive manumission practices. These obligations have been commonly interpreted as requiring the slave to participate in the religious life of the community as a condition of his manumission and possibly his concurrent conversion. A close analysis of the clause reveals a more straightforward interpretation: the obligation was a kind of paramone clause, a common feature of Greek manumission inscriptions.E. Leigh Gibson demonstrates that the Jews of this region incorporated Greek manumission practices into their communal life. The execution of private legal contract with the community of Jews as witness in turn suggests that the wider Bosporan community extended respect and recognition to its local Jewish community.

Nähere Informationen zu diesem Buch erhalten Sie direkt vom Verlag / For further information about this title please contact Mohr Siebeck

Nähere Informationen zu diesem Buch erhalten Sie direkt vom Verlag / For further information about this title please contact Mohr Siebeck

There is unanimity among Johannine scholars that one distinctive characteristic of the Fourth Gospel is the fact that the evangelist presents Jesus as caught in long-drawn out juridical confrontations between himself and 'the Jews'.Martin Asiedu-Peprah examines the two Sabbath conflict narratives in the Fourth Gospel from a narrative-critical perspective and thus takes a fresh look at the Johannine juridical metaphor. In doing so, he attempts to pursue a three-fold objective. First, he determines the precise nature of the juridical metaphor used in the two narratives and on the strength of it, he undertakes a critical reading of the texts under study with the view to shedding new light on their meaning. Then he examines the role of this specific juridical metaphor in the two narratives. The question here is: for what purpose and how is this specific juridical metaphor used within the narrative framework of the two narratives? Finally, he explores the historical setting of the two narratives and infers from it the social function the juridical metaphor would have played within the Johannine Sitz im Leben. In the light of his results, Martin Asiedu-Peprah makes an attempt to examine very briefly the entire section of John 5:1-10:42 to see if the presence of the juridical controversy pattern in this section can throw light on one crucial issue in Johannine research, namely, the purpose of the Gospel in its present form.

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Following a scholarly conference given in honor of Adela Yarbro Collins, this collection of essays offers focused studies on the wide range of ways that women and gender contribute to the religious landscape of the ancient world. Experts in Greek and Roman religions, Early Christianity, Ancient Judaism, and Ancient Christianity engage in literary, social, historical, and cultural analysis of various ancient texts, inscriptions, social phenomena, and cultic activity. These studies continue the welcomed trend in scholarship that expands the social location of women in ancient Mediterranean religion to include the public sphere and consciousness. The result is an important and lively book that deepens the understanding of ancient religion as a whole. With contributions by:Patricia D. Ahearne-Kroll, Loveday Alexander, Mary Rose D'Angelo, Stephen J. Davis, Robert Doran, Radcliffe G. Edmonds III, Carin M. C. Green, Fritz Graf, Jan Willem van Henten, Paul A. Holloway, Annette B. Huizenga, Jeremy F. Hultin, Sarah Iles Johnston, James A. Kelhoffer, Judith L. Kovacs, Outi Lehtipuu, Matt Jackson-McCabe, Candida R. Moss, Christopher N. Mount, Susan E. Myers, Clare K. Rothschild, Turid Karlsen Seim

Willis Salier investigates the use of the term semeia and the narratives this term refers to in the rhetorical strategy of John's Gospel. The three poles of author, text and reader are considered. The study is more literary and socio-historical in flavour and bypasses previous discussions regarding sources, which have tended to dominate research on the semeia in the Fourth Gospel.First, he investigates the resonances that the term might have with an audience in the late first century. This part of the investigation concludes that the term helps to build a bridge between the conceptual background of the Gospel and the broader cultural foreground of its audience. It is also suggested that the term both draws on, and contributes to the prominent trial motif in the Gospel itself.Second, the semeia narratives are investigated for their place in the rhetorical strategy of the Gospel. It is concluded that they point to the identity of Jesus as the divine Messiah of God, illustrate the life that his ministry brings, and provide a subtle critique of other 'would be' lifegivers in the surrounding cultural milieu.

The religious history of Palestine has not yet been studied as that of an ordinary, Roman province. Until now, scholars have mainly highlighted the two, monotheistic religions, Judaism and Christianism. If Palestinian uniqueness comes actually from them, pagan Palestine little differed from the rest of the Roman - especially eastern - world and was in fact a real religious mix due to its history in the Hellenistic and Roman periods. Nicole Belayche examines the pagan part, quantitatively the majority, of the Palestinian population between 135 and the fourth century. As a consequence of the two revolts of 66-70 and 132-135, pagan peoples had been settled all over the territory and pagan cults - avodah zarah to speak as a Mishnah - spread with them. Data of various natures and religious origins allow one to reconstruct the ritual aspects of the pagan cults. The collection of gods is varied and their origins recall local history, Semitic but above all Graeco-Hellenistic and then Roman. They prove the adherence of the province to the main religious trends of the imperial, Graeco-eastern ensemble. The pagan religious life is studied for itself and in the relationship of the pagans to the Jewish population, since monotheistic and polytheistic communities did not live in closed worlds. The general plan of the book follows them city by city in order to respect the juridical status of the communities and their cultural personality. Second to fourth century Judaea-Palestine offers a good short cut to the religious procedures at work in the already Hellenized Roman provinces, perhaps the best one due to local history. The mechanics of cohabitation in the system of Graeco-Roman cultural representation functioned here as elsewhere because the monotheistic communities, Jewish then Christian, from the third century on, did not risk intermixing. As in the rest of the Empire, Constantine's reign was not an effective turning point and pagan cults still flourished until the end of the fourth century at least.