Το τρέχον τεύχος του Interpretation / The current issue of Interpretation

Interpretation 70:4 (2016)

• Robert Morgan, "New Testament Theology as Implicit Theological Interpretation of Christian Scripture," 383-398 (abstract)
• C. Clifton Black, "Biblical Theology Revisited: An Internal Debate," 399-416 (abstract)
• Sandra M. Schneiders, "Biblical Spirituality," 417-430 (abstract)
• Reinhard Feldmeier, "“As Your Heavenly Father is Perfect”: The God of the Bible and Commandments in the Gospel," 431-444 (abstract)
• Joel B. Green, "What You See Depends on What You Are Looking for: Jesus’s Ascension as a Test Case for Thinking about Biblical Theology and Theological Interpretation of Scripture," 445-457 (abstract)
• M. Eugene Boring, "Biblical Theology and Preaching: A Survey of Resources," 458-471 (abstract)

Το τρέχον τεύχος του JSOT / The current issue of JSOT

Journal for the Study of the Old Testament 41:1 (2016)

• Joseph Blenkinsopp, "The First Family: Terah and Sons," 3-13 (abstract)
• Jan Joosten, "Biblical Rhetoric as Illustrated by Judah's Speech in Genesis 44.18–34," 15-30 (abstract)
• Brad Embry, "Legalities in the Book of Ruth: A Renewed Look," 31-44 (abstract)
• John T. Noble, "Cultic Prophecy and Levitical Inheritance in the Elijah-Elisha Cycle," 45-60 (abstract)
• Katharine J. Dell, "What Was Job's Malady?," 61-77 (abstract)
• Megan I.J. Daffern, "The Semantic Field of ‘Remembering’ in the Psalms," 79-97 (abstract)
• Lydia Lee, "‘You Were the (Divine) Cherub’: A Potential Challenge to YHWH'S Sole Divinity in Ezekiel 28.14," 99-116 (abstract)
• Thomas Scott Cason, "Victims and Not Violators: Scapegoat Theory and 3 Maccabees 7.10–17," 117-133 (abstract)

Το τρέχον τεύχος του JBL / The current issue of JBL

Journal of Biblical Literature 135:3 (2016)

• Anne Marie Kitz, "Demons in the Hebrew Bible and the Ancient Near East," 447-464 (abstract)
• Andrew R. Davis, "Rereading 1 Kings 17:21 in Light of Ancient Medical Texts," 465-481 (abstract)
• Troy D. Cudworth, "The “God of the Fathers” in Chronicles," 483-491 (abstract)
• Mary Katherine Yem Hing Hom, "Where Art Thou, O Hezekiah's Tunnel? A Biblical Scholar Considers the Archaeological and Biblical Evidence concerning the Waterworks in 2 Chronicles 32:3–4, 30 and 2 Kings 20:20," 493-503 (abstract)
• Jonathan Bourgel, "The Destruction of the Samaritan Temple by John Hyrcanus: A Reconsideration," 505-523 (abstract)
• Bronson Brown-de Vost, "The Compositional Development of Qumran Pesharim in Light of Mesopotamian Commentaries," 525-541 (abstract)
• Ruth Henderson, "Baruch's Jerusalem: The Conception of Jerusalem in 1 Baruch 4:5–5:9," 543-556 (abstract)
• Hugo Méndez, "Semitic Poetic Techniques in the Magnificat: Luke 1:46–47, 55," 557-574 (abstract)
• Ryan P. Juza, "One of the Days of the Son of Man: A Reconsideration of Luke 17:22," 575-595 (abstract)
• Stephen C. Carlson, "On Paul's Second Visit to Corinth: Πάλιν, Parsing, and Presupposition in 2 Corinthians 2:1," 597-615 (abstract)
• Michael Benjamin Cover, "Paulus als Yischmaelit? The Personification of Scripture as Interpretive Authority in Paul and the School of Rabbi Ishmael," 617-635 (abstract)
• Michel Gourgues, "Jesus's Testimony before Pilate in 1 Timothy 6:13," 639-648 (abstract)
• Troy W. Martin, "Emotional Physiology and Consolatory Etiquette: Reading the Present Indicative with Future Reference in the Eschatological Statement in 1 Peter 1:6," 649-660 (abstract)

Το τρέχον τεύχος του NTS / The current issue of NTS

New Testament Studies 62:4 (2016)
C. M. Blumhofer, "Luke's Alteration of Joel 3.1–5 in Acts 2.17–21," 499-516
Andrew Byers, "The One Body of the Shema in 1 Corinthians: An Ecclesiology of Christological Monotheism," 517-532
Jason Maston, "Anthropological Crisis and Solution in the Hodayot and 1 Corinthians 15," 533-548
David M. Moffitt, "Atonement at the Right Hand: The Sacrificial Significance of Jesus' Exaltation in Acts," 549-568
R. B. Jamieson, "Hebrews 9.23: Cult Inauguration, Yom Kippur and the Cleansing of the Heavenly Tabernacle," 569-587
Tobias Nicklas, "Neutestamentlicher Kanon, christliche Apokryphen und antik-christliche „Erinnerungskulturen”," 588-609
Darrell D. Hannah, "The Ravenous Wolf: The Apostle Paul and Genesis 49.27 in the Early Church," 610-627
David J. Downs, Wil Rogan, "‘Let Us Teach Ourselves First to Follow the Commandment of the Lord’ (Pol. Phil. 4.1): An Additional Note on ‘the Commandment’ as Almsgiving," 628-636

To τρέχον τεύχος του VT / The current issue of VT

Vetus Testamentum 66:3 (2016)

• Itzhak Amar, "Chaotic Writing as a Literary Element in the Story of Ahaz in 2 Chronicles 28," 349-364 (abstract)
• Hee-Sook Bae, "Bin ich Hüter meines Bruders?: Eine Überlegung zur Stellung Kains in Gen 4,1-16," 365-377 (abstract)
• Gianni Barbiero, "The Two Structures of Psalm 29," 378-392 (abstract)
• Sonja Noll, "Rereading Samuel’s Silence in 1 Samuel 7:8," 393-405 (abstract)
• Aron Pinker, "Bildad’s Contribution to the Debate—A New Interpretation of Job 8:17–19," 406-432 (abstract)
• Alexander Rofé, "Properties of Biblical Historiography and Historical Thought," 433-455 (abstract)
• Michael R. Simone, "A “Chariot of Fire” in Amos 7:4: A Text Critical Solution for qōrē’ lārīb bā’ēš," 456-471 (abstract)
• Klaas A. Worp, "Psalm 9.22-26 in a 4th-Century Papyrus from the Western Desert in Egypt," 473-478 (abstract)

Το τρέχον τεύχος του DSD / The current issue of DSD

Dead Sea Discoveries 66:2 (2016)

• Asaf Gayer, Daniel Stökl Ben Ezra and Jonathan Ben-Dov, "A New Join of Two Fragments of 4QcryptA Serekh haEdah and Its Implications," 139 - 154 (abstract)
• Alexandria Frisch and Lawrence H. Schiffman, "The Body in Qumran Literature: Flesh and Spirit, Purity and Impurity in the Dead Sea Scrolls," 155-182 (abstract)
• Davis Hankins, "4QInstruction’s Mystery and Mastery of Wisdom," 183-205 (abstract)
• Christian Stadel, "Stray Remarks on the Tobit Fragments," 206-220 (abstract)
• Alexey (Eliyahu) Yuditsky and Chanan Ariel, " ואל תמחולהי ביד שחפא:  ‪4Q541, Frag. 24 Again," 221-232 (abstract)

Οι Ιουδαίοι του κατά Ιωάννην στην εξήγηση / Jews of John's Gospel in exegesis

Ο τρόπος που παρουσιάζονται οι Ιουδαίοι στο κατά Ιωάννην ευαγγέλιο έχει απασχολήσει τους σχολιαστές του ευαγγελίου από τα αρχαία χρόνια. Συχνά μάλιστα θεωρείται ότι αυτή η εξήγηση τήρησε μία εχθρική προς τους Ιουδαίους στάση, κάτι που είχε τραγικές προεκτάσεις στη συνέχεια στην ιστορία και στη στάση του Χριστιανισμού ειδικότερα απέναντι στον Ιουδαϊσμό. Ο Michael G. Azar επανεξετάζει την ιστορία της ερμηνείας των Ιουδαίων στο τέταρτο ευαγγέλιο κι υποστηρίζει ότι αυτή η εικόνα που περιγράψαμε παραπάνω θα πρέπει να διορθωθεί:

Michael G. Azar, "Stereotyping Exegesis: The Gospel of John and “the Jews” in Ancient and Modern

Commentary"

Στο τρέχον τεύχος του JThS / In the current issue of JThS

Journal of Theological Studies 67:1 (2016)

• Michael B. Hundley, "Of God and Angels: Divine Messengers in Genesis and Exodus in their Ancient Near Eastern Contexts," 1-22 (abstract)
• Matthew R. Crawford, "'Confessing God from a Good Conscience': 1 Peter 3:21 and Early Christian Baptismal Theology," 23-37 (abstract)
• Miriam Benedikt , "The Letter that Lives: Mid. Ps. 29 as a Case Study of Anti-Christological Polemic," 38-76 (abstract)
• T. J. Lang, "Intellect Ordered: An Allusion to Plato in Dialogue with Trypho and its Significance for Justin's Christian Epistemology," 77-96 (abstract)
• Edmon L. Gallagher, "Augustine on the Hebrew Bible," 97-114 (abstract)

Στο τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 67:1 (2016)

Matthew Hamilton, "An Unpublished Fragment of Deuteronomy: Chester Beatty Papyrus VI, Folio 105, Fragment 2, Recto," 1-6
A previously unpublished transcript and reconstruction of Chester Beatty Papyrus VI folio 105 fragment 2 recto column 1 as Deuteronomy 32:5-11.

Deuk-il Shin, "The Translation of the Hebrew Term Nir: 'David's Yoke?'," 7-22

The purpose of this article is to query the viability of Douglas K. Stuart's recent suggestion that the Hebrew form nir 'lamp' should be translated as etymologically related to the Akkadian niru 'yoke, domination' on the basis of Paul D. Hanson's statement. The study is particularly interested in the phrase 'lamp of David'. The author insists that the traditional interpretation of the Hebrew nir as 'lamp' be maintained, thus rejecting the relevance of the Akkadian niru 'yoke'.

Brian P. Irwin, "The Curious Incident of the Boys and the Bears: 2 Kings 2 and the Prophetic Authority of Elisha," 23-36

A view of 2 Kings 2 that is commonly encountered regards the cursing of the children of Bethel as a meaningless act that is beneath the dignity of the prophet. This paper argues that the curse uttered by Elisha in 2 Kings 2:24 is a covenant curse based on Leviticus 26:22 and is intended to warn Israel of what lies in store if it disregards the prophetic word. In this it complements the story of the healing of the waters of Jericho (2 Kings 2:19-22) which establishes the corollary principle. The events of 2 Kings 3–8 then illustrate this principle in a variety of contexts both nationally and internationally.  

Gregory Cook, "Nahum's Prophetic Name," 37-40

While Nahum commentators correctly acknowledge that the prophet Nahum's name derives from the Hebrew root for 'comfort', they incorrectly interpret the significance of his name for the prophecy. Commentators usually argue that the name does not fit Nahum's violent vision or they state that the name fits precisely, as YHWH's vengeance brings comfort to his afflicted people. This article contends that the first two verses of Nahum allude to Isaiah 1:24, which indicates that YHWH receives comfort by being avenged. Therefore, Nahum's name indicates that the primary purpose of the book is to bring comfort to YHWH, not his adulterous people.

John K. Goodrich, "The Word of God Has Not Failed: God's Faithfulness and Israel's Salvation in Tobit 14:3-7 and Romans 9–11," 41-62

Tobit 14:3-7 and Romans 9–11 share several striking verbal and conceptual parallels that invite detailed comparison. Most notably, both Tobit and Paul (1) deny the failure of God's word (Tob. 14:4a; Rom. 9:6a); (2) proceed to unveil a three-phase redemptive history for Israel (exile => partial restoration => full restoration); and (3) utilise their respective storylines to assure their readers in phase 2 that God will bring phase 3 to completion. These and other parallels show not only that Tobit and Paul share a common eschatological perspective, but that they deploy and develop almost identical thesis statements, thereby further demonstrating the proximity of Paul's discourse to contemporary Jewish modes of thought and argumentation.    

J. R. Harrison, "The Erasure of Distinction: Paul and the Politics of Dishonour," 63-86

The article investigates the deliberate erasure of inscriptional honours of two individuals in the first century: Augustus's 'friend', the infamous Gaius Cornelius Gallus, and the famous orator of Isthmia, Nikias. The public dishonouring of rivals by their enemies was common in antiquity. The author explores how this phenomenon illuminates Paul's conception of glory in Romans and his attack on boasting in oratorical performance in the Corinthian epistles. Paul sets forth a different understanding of honour based on the shame of the cross, God's election of the socially despised, and the elevation of the dishonoured in the Body of Christ.

Mark D. Owens, "Spiritual Warfare and the Church's Mission According to Ephesians 6:10-17," 87-104

Ephesians 6:10-17 is typically understood as either a call to engage in spiritual warfare with the 'powers' or as a plea for ethical living. While these two interpretations are not necessarily incorrect, they are likely incomplete. More specifically, they do not account for the author's use of Isaiah in verses 14-15 and 17 and how this text summarises the whole of Ephesians. When one considers these two factors, it becomes reasonable to conclude that this text portrays the church as a community of 'divine-warriors' who continue Christ's mission by extending the new creation inaugurated by His sacrificial death and resurrection.

Paul S. Cable, "Imitatio Christianorum: The Function of Believers as Examples in Philippians," 105-126

In Philippians, Paul has pastoral, paraenetic aims: the Philippians are to adopt a Christian phronesis – a way of thought and life determined by their relationship to the crucified, humiliated, and risen Christ consisting specifically, in Philippians, of (1) an others-focused mindset; and (2) an attendant boldness and willingness to accept suffering and the burdens of others on behalf of the progress of the gospel. These paraenetic emphases are then embodied and illustrated by multiple examples: Christ is the ultimate exemplar and the source of the content of the exhortation. Paul himself is also one who embodies these qualities, though imperfectly. Timothy especially exemplifies others-focus, and Epaphroditus the willingness to suffer in the service of Christ. Euodia and Syntyche, finally, serve Christ boldly but lack the others-focus and unity that Paul exhorts. We conclude, then, that Paul understands the provision of such Christ-like examples and the imitation of those examples by those in Christ within Christian communities to be an important means by which the community progresses in holiness, that is, to be increasingly conformed to Christ.

Kyu Seop Kim, "Better Than the Blood of Abel?: Some Remarks on Abel in Hebrews 12:24," 127-136

The sudden mention of Abel in Hebrews 12:24 has elicited a multiplicity of interpretations, but despite its significance, the meaning of 'Abel'  has not attracted the careful attention that it deserves. This study argues that 'Abel' in Hebrews 12:24 refers to Abel as an example who speaks to us through his right observation of the cult. Accordingly, Hebrews 12:24b means that Christ's cult is superior to the Jewish ritual. This interpretation fits exactly with the adjacent context contrasting Sinai and Zion symbols.

Terry Griffith, "The Translation of Ho Proagoon in 2 John 9," 137-144

A little known Old Latin variant of 2 John 9 ('qui recedit' for ho proagoon) provides an interpretive clue that has been overlooked in the translation and exegesis of this verse. After a survey of modern translations (which tend to over-interpret this verb) and a look at ancient variants, new lexical evidence is adduced to show how ho proagoon functions in the Elder's statement. Finally, a more neutral translation is offered: 'Anyone who goes forth [or leaves] and who does not remain in the teaching of the Messiah does not possess God.'

Brian J. Wright, "Ancient Rome's Daily News Publication with Some Likely Implications for Early Christian Studies," 145-

A detailed study on ancient Rome's daily news publication is currently absent in early Christian studies. This article seeks to begin filling this lacuna by surveying the history of this Roman news bulletin and highlighting the sorts of data that must be taken into account in order to determine the publication's subject matter, scope of distribution, and possible relevance for early Christian studies.

Το μωσαϊκό της Huqoq στο NG / The Huqoq mosaic in NG

Το μωσαϊκό της Huqoq (Φωτο: National Geographic)

Στην ηλεκτρονική έκδοση του National Geographic μπορείτε να βρείτε ένα κατατοπιστικό άρθρο για το γνωστό μωσαϊκό της συναγωγής στην Huqoq. To μωσαϊκό χρονολογείται αρκετά μετά την εποχή της Καινής Διαθήκης (6ος αι.), παρουσιάζει όμως εξαιρετικό ενδιαφέρον, γιατί αναπαριστά γεγονότα γνωστά από την ιστορία των Χρόνων της Καινής Διαθήκης. Ειδικότερα, η σκηνή στο κέντρο του μωσαϊκού φαίνεται να αναπαριστά τη συνάντηση του αρχιερέα είτε με τον Μ. Αλέξανδρο είτε με κάποιον από τους Σελευκίδες. Το άρθρο συνοδεύεται από εξαιρετική διαδραστική παρουσίαση, όπου ερμηνεύονται τα επιμέρους στοιχεία της παράστασης. Αξίζει να το δείτε:

Explore This Mysterious Mosaic—It May Portray Alexander the Great